Hearing Seven Thunders

The Way of Love Is Prepared

2011-12-08T13:15:00.001-08:00

God designed you to think together with Him in love. Why would you desire to think any other way? God designed you to walk together with Him in love. Why would you desire to walk any other way?

God did not design you to be alone. He made all people everywhere to be of one blood. The soul of life which God created is in the blood. All people were made to be together, together with God, to think with God, to walk with God, to be born, to live, to practice love with one another with God and not to die.

Why would we desire to go it alone without God, so that when we fail and fall not be able to rise up again? Why would we desire to only trust ourselves, our own eyes, our own sense of touch and testing, our own consciousness, and others only so long as they continue to prove themselves to us? Why would we desire to become lost to God, so that we cannot even always know for sure if there is a God who loves us? If we now live in a world full of accidents, where an accident could happen at any time that has the potential even to destroy our homes and our lives, is this because the greatest power in the universe is the power of cold and heartless chance, or is it because we have chosen not to think with or walk with or know the God of love?

Love will not force you to love but if you choose another way to think than love, another way to live than love, love will remain love and will suffer a long time waiting for you to return, enduring all things necessary in order to open all possible ways for you to return. God did not design you to die but to learn life with Him in love. For this reason God called Abraham out from among all people and promised him and his offspring blessing and life in the midst of a world breaking apart through accidents and death. God gave His word to Abraham.

The promise of redemption and recovery, the promise of the blessing of the God of love will be kept for all Humantiy. The way is prepared. The way of the God of love is in the world. We can find it.

Exodus Judgements and Revelation Judgements No. 3

2011-09-19T19:37:00.000-07:00

This is a continuation of posts on the relationship of the judgements in Exodus and The Book of The Revelation of Yehoshua the Mashiach -
which began on – August 8th 2011. If you begin there it will lead you back here, or -
Link to Critical Short Background Studies for this series.

When G-d Marks The Difference Between Two Firstborn

Exodus 9:15-16 with Exodus 9:26-31 and with Exodus 10:1-2 and Exodus 10:12-15 as the background key to Revelation 10:7. The summary is in Revelation 11:14. The Redemption began in Revelation 11:13.

The point of differentiation between Israel and Egypt made by G-d in the judgements upon Egypt is the point at which Israel's redemption from Egypt starts to take actual effect. This point of differentiation is the point that marks the differentiation of the true G-d from all false gods. And this is the point that marks the differentiation of the true Messiah from all false Messiah's. It is not immediately seen in the judgements of G-d upon Egypt that it is the true Messiah, the Anointed One of Israel who is being revealed, but it will be seen.

In the Book of the Revelation of Yehoshua the Mashiach this will be clearly seen. When the prophecy of that book comes fully to pass Israel's full and final redemption will have been accomplished and revealed in the world, and this revelation will be the salvation of the world.

The point of differentiation between Israel and Egypt made by G-d in the judgements upon Egypt is the point between the judgements of the hail and the locusts. In this judgement the early crops are completely destroyed by the hail, while the later crops are not ready "to be completely destroyed" at that time and are left for the judgement of the locusts, when they are also then fully destroyed. This has many deep elements and aspects, but laid open right upon the face of it is the stage of passing from the first judgements of warning, where repentance is still possible for Pharaoh, to the final judgements of revelation. This is the two stages of the judgements in the Book of the Revelation of Yehoshua the Mashiach of Israel, the first stage of the measured judgements of the Trumpets and the final stage of the bowls (or vials) of judgement.

Indeed, there is a theology of replacement in the Bible but it is not that which those who would seek to replace Israel with another people have understood. It is the replacement of Adam as the firstborn, the one to inherit from G-d the Father, with the Son of Adam, the Anointed One of Israel, as the firstborn, the one to inherit from G-d the Father, for the sake of all creatures. This is the differentiation which God began to make, when He represented He began to show His will and His salvation, by announcing to Moshe before the judgement of the locusts that He would Himself harden Pharaoh's heart. Under such great hardships as were to come Pharaoh would have his own reasons for wanting to give up and let Israel go. G-d, however, had a purpose in the Exodus that ultimately extended to the end of all time. It was His purpose to show that he was making a difference between the nature of corporate Humanity as extending from the root of the first Adam and corporate Humanity as extending from the root of the last Adam, the Son of Adam. This distinction would finally be shown through the firstborn of Egypt being killed and the firstborn of Israel being saved through the blood of the Passover Lamb.

In the Book of the Revelation of Yehoshua the Mashiach of Israel it is the Lamb who was slain, who has the authority to open the seals which unlock the hour of the judgements upon the nations of the world that will finally end with the complete redemption of Israel and the complete salvation of Humanity through this redemption. This is a revelation that has been concealed in plain sight. The redemption of Israel that is taking place is no less in plain sight than the redemption of Israel from Egypt that took place in the beginning was in plain sight for Pharaoh to see – yet he was unable to see it until it was already fully accomplished.

New Post on Mashiach Our soul

2011-09-19T12:54:00.000-07:00

Interlude In The Study On The Exodus-Revelation Series

Before we continue with unfolding the correspondence between the Redemption of Israel through the judgements which came upon Egypt and the final redemption of Israel from among the nations revealed in the Book of the Revelation of Yehoshua the Mashiach of Israel and the judgements revealed in that book, you might want to read this post:

Mashiach the Willow Tree

Understanding the relationship of Mashiach's soul to Adam's soul is foundational to understanding the redemption of Israel and through the redemption of Israel the redemption of all Humanity, corporate Adam.

Proceed to the next post in the Exodus-Revelation series

Go to the first post in the Exodus Revelation series

Or to:

The Introduction To This Series

The Meaning of Twelve and The Blessings for the Tribes No. 5

2011-09-18T00:12:00.000-07:00

The Sealing of The Tribe of Dan and The Mystery of The Chariot

An Emblem of the Tribe of Dan

In the spirit of Ramban's comments (see previous posts) about the impossibility that Moshe would not bless the tribe of Simeon we can state that it is likewise impossible that Dan would not be sealed with the name of Hashem along with the other tribes. There is a question as to what the sealing of the tribes actually means, and we will return to that question. First we will look at the question of why Dan is not named here as one of the tribes.

Following the observations of Ramban we can begin by saying that it is necessary that there is always twelve tribes listed and this is followed everywhere in the Bible. The first thing we must ask, then, is not why Dan is missing from the list given here but why Levi is included.

The list that is given here directly reflects the arrangement of the camp of the tribes of Israel in the wilderness, where we see now the full prophetic picture of the camp of Israel revealed. It is not only a picture of a camp of twelve tribes, with three tribes in each of the four directions, it is a picture of the whole with the measure of complete communication within itself. That is to say, the twelve tribes times the twelve channels of communication between all the tribes. This is the measurement which forms the basis for the living city of Jerusalem to come, and is the reason for the names of the tribes and of the twelve messianic emissaries to the twelve tribes being associated with the foundation of the living Temple.

The four directions of spatial limitation mark the distinction between the Creator, who has no limitation, and the Creation. The arrangement of the camp of Israel marks the nature of the relationship of the Creator with His Creation. For when the Presence of the Creator moves the camp moves with the Presence. When Israel walks in the Spirit it does not follow the evil inclination. When the Presence of the Creator rests the camp of Israel rests. In order to complete this calling of being, as it were, the chariot of the Presence of God, the tribes of Israel must be in perfect unity.

At the centre of each camp, East, South, West and North, there is one tribe and to the right and to the left of this tribe there is another tribe. The tribe that is to the south of East is in dialogue with the tribe which is to the east of South, etc. All tribes must be in perfect communication and unity with all the other tribes, as well as possessing internal unity themselves in order for Israel to follow or "carry" the Presence of God on the journey through the wilderness, moving in perfect order and resting in perfect order. "Carrying" the Presence of God through all of time and history the degree of communication and unity must be on a much higher level. This is the level indicated in Revelation chapter 7 by the number 12x12. Every individual has a role and a position of walking in the Spirit, of following the Shekinah, not for themselves as an individual, but for the complete body of Israel. Every possible position in relation to the four directions is covered and every possible line of communication between every possible position is covered, all in perfection of unity.

But in the wilderness Levi was not positioned in one of these four directions but was encamped in the very centre. In this sense, it was Levi who was invisible in the arrangement. Joseph had been made two tribes, Ephraim and Manasseh, for this purpose, in order that Israel might remain twelve when Levi became invisible in the centre. Why did this occur? Because Jacob saw that in the future the position of the firstborn in Israel would be lost and Levi would come to fill in for the firstborn. Here now, in the Book of the Revelation of Yehoshua the Mashiach of Israel we see that Levi has come, in this picture of the chariot of the Presence of God, to be listed with all the other tribes.

This means that atonement has been made for the sin of the firstborn of Israel and the position at the centre can now be once again taken by the camp of the firstborn. Still here in Revelation chapter 7 the full revelation of Mashiach to the world and the complete return of the Shekinah to Israel in the New Jerusalem has not yet come about, therefore, the final and eternal atonement that has been made for the firstborn in Israel is made known only to those who receive the seal of the name of the God of Israel in their forehead. However, this atonement is indicated even to the world as a whole by Levi taking a position in marking the measure of the four directions along with the other tribes. Where then is Dan?

By the same testimony it is indicated that all of the tribes have been made equally holy and have been all equally forgiven before God, so that they might, in the heavenly assembly, take by rotation the same position that Levi took in Levi's faithful witness to the promise of the atonement to come, at the centre of the tribes, where they are invisible to the count of the twelve tribes. This, here, in revelation, is where the tribe of Dan is to be found. The tribe at the centre must be sealed in their foreheads with the name of the God of Israel no less than the other tribes, but cannot be seen to be so by John because John is being shown the dimensions of the chariot of the Presence of the God of Israel moving through time to the closing of history. Ephraim and Manasseh remain represented because the final stage of the revelation of the Mashiach is not yet come. Ephraim is called Joseph because within this chariot of God which is the completely unified tribes of Israel the Mashiach is fully revealed. At that time when he reigns upon the earth when the chariot is to be shown and seen from the angle of the history of redemption the tribes will openly rotate to the centre as they do in this measure of 12x12, and when the chariot is to be shown and seen from the angel of the future of the new creation Ephraim and Manasseh will both be measured together as Joseph and Mashiach will be seen to stand alone with the Shekinah at the centre of the camp of Israel.

Having begun to unfold this chapter and the sealing of the servants of God, it will now be possible for us to go on (to where we left off in previous posts) to the study of the relationship of the judgements in Egypt and the judgements upon all nations as given here in the Revelation of the Yehoshua the Mashiach of Israel.

<> } This completes the essential background studies. One extended background study is linked below.

Proceed Directly To the first post in the primary series on Exodus-Revelation by linking here: The First Seven Judgements In Exodus

This has been the final post in the sub-series on the sealing of the Tribe of Dan. In this sub-series the concept has been introduced in another way that the redemption of Israel is the true theme of the revelation of Yehoshua the Mashiach and of the book by that name. Specifically, this redemption is the redemption of the firstborn and the right of the firstborn.

Adam was legally considered the firstborn of G-d by virtue of being first in creation. See for example the genealogy of Yehoshua in the Book of Luke. It is in the redemption of the firstborn in Israel that the sin of Adam is corporately rectified. G-d willing, I will unfold this teaching from the book of Hebrews and from here in the Book of Revelation more extensively as we go along.

This sub-series has been written in support of the primary series on the relationship of the judgements in Exodus and the judgements in Revelation because the key to that study is the unfolding of the redemption of the firstborn in both books - and how the one book is the key to the other.

If you have been reading through these posts systematically and have already read the first two posts in the major Exodus-Revelation series, you will want to proceed from here to the next post in that series, the 3rd, here: G-d Marks The Difference Between Two Firstborn

However, if you haven't read it, you may want to read this important interlude post first as an extended background study which I have provided for this series: New Post on Mashiach Our soul. (You will be able to link back to this series from there.)

Or you may not have read these studies in a systematic way and want to go to the beginning of the series and work your way back here by reading all the studies in order, following the links provided. You may do that by linking from here: Redemption Judgments

The Meaning of Twelve and The Blessings for the Tribes #3

2011-09-06T17:27:00.000-07:00

Moshe Blesses The Twelve Tribes

This post is the 3rd in a sub-series for the series of posts on the relationship of the judgements in Exodus to the judgements in Revelation. If the reader is following the thread of these posts, it is important to read #1 and #2 in this series before coming to this 3rd post. Here are the links:

The Meaning of Twelve and The Blessings for the Tribes #1

The Meaning of Twelve and The Blessings for the Tribes #2

An Emblem of the Tribe of Dan

Deuteronomy 33

1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

3 Yes, he loved the people; all His saints are in Your hand: and they sat down at Your feet; every one shall receive of Your words.

4 Moses commanded us a law, even the inheritance of the congregation of Jacob.

5 And there was a king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

Reuben

6 Let Reuben live, and not die; and let not his men be few.

<>} MellowWolfPblsh nt. = This is the essential testimony of grace, which, in being here given to the firstborn, is a testimony for all the firstborn in relation to the secret of the priesthood of Levi. This blessing of Moshe for Reuben comes directly from Jacob's blessing of Reuben, where Jacob blesses him for the sake of his position as the firstborn - even though no firstborn will prove worthy of that position in Israel until G-d makes Mashiach his firstborn by raising him from the dead. On that merit the position of the firstborn in Israel will be justified and restored to Reuben. If Reuben will be saved all the firstborn of Israel will be saved. If the firstborn of Israel will be saved, all Israel will be saved. This is the revelation of Passover. Thus in this blessing is implied a substitution, like unto the Passover Lamb. On the merit of Moshe and Aaron, this place of the lamb will be held by the lamb, Levi, until the time when the tribe of Levi must itself have a Passover Lamb, a lamb of grace to cover its sins. This blessing must come as a prayer. It can come in no other way, for grace is that which is granted by HASHEM alone.

Judah

7 And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be an help to him from his enemies.

<>} MellowWolfPblsh nt. = Judah has the blessing of Shiloh from his father Jacob and yet requires this prayer from Moshe of being attached to his people, the prayer that he will be redeemed out of exile and attached to his people. Who are his people? It is Joseph, who is redeemed even in exile. And Judah must be brought out of his exile from Joseph in order that he too might be redeemed even in exile. Only then can both these houses be redeemed from exile as one. Judah will have need of a grace in his own hands, his own efforts to come to this redemption in exile, though his enemies will mock him for this. For by his own efforts he must bring himself down, not raise himself up. He must bring himself down in repentance in order to save Benjamin from the fate of exile that befell Joseph. For Joseph, who is hidden from his eyes in the shame of exile, will not reveal himself to him, cannot reveal himself to him, in any other way. Judah must labour in this penitence. For this Moshe blesses him with a prayer.

Levi

8 And of Levi he said, Let your Thummim and thy Urim be with your holy one, whom you did prove at Massah, and with whom you did strive at the waters of Meribah;

9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children: for they have observed your word, and kept your covenant.

10 They shall teach Jacob your judgments, and Israel your Torah: they shall put incense before you, and whole burnt sacrifice upon your altar.

11 Bless, HASHEM, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

<>} MellowWolfPblsh nt. = The prayer of blessing for Reuben is the prayer of the one who is representative in the reception of grace on behalf of the collective many. The prayer of blessing for Judah is the prayer for the head of the body, the one who is the corporate head, because he lays down his life for the body, the corporate many. The prayer here for Levi is the prayer for the chosen few, the students of the Shekinah, who will judge the many lost sheep of the house of Isreal with salvation in the end, and therefore also in the beginning. This is the office of the firstborn which ought to have been itself the collective one, the court of elders in the position of giving these blessings, but has become itself in need of a blessing of the prayer for grace, just as much as the houses of each of the full tribes and the full house of Israel, which is here called, Jeshurun, are in need of the blessing of the prayer of grace. And what is the blessing needed by the office of the firstborn, which now is filled by the tribe of Levi?

It is that the Thummim and Urim of HASHEM would be with Levi. Why was this the prayer of blessing that was needed? Because, after the firstborn proved unworthy of the leadership of the testimony of HAHSEM, the Divine Presence, which would lead Israel by the Thummim and Urim, would not go with Israel. For this reason Moshe makes his prayer of blessing for Levi a direct petition addressed to HASHEM. Reuben’s transgression and Judah’s alienation from Joseph from the beginning indicated that the need for this prayer of blessing for Levi was the need of all Israel from before the foundation of the world. For this reason, Moshe has faith to make this direct plea to HASHEM in his blessing of Levi. For ever before Israel went down into Egypt, or came up again by virtue of the value that HASHEM found in her firstborn, a fault was found and covered in the firstborn of Jacob by the grace which HASHEM established between Rachel and Leah. And why was it Levi who was able to step into this office and receive this blessing? It is because Levi is he, “whom you did prove at Massah, and with whom you did strive at the waters of Meribah...”

What is the meaning of this? Here is the explanation of why it is a tribe, even Levi, who is chosen to fill the place of the firstborn in the position of the priesthood of God after the sin of the golden calf. How is it Levi “whom you did prove at Masah, and with whom you did strive at the waters of Meribah..”? It is in the persons of Moshe and Aaron as the tzaddikim of Levi that this occurred. It is as being attached to the Righteous individual “limb” of Moshe and Aaron – who are themselves attached to the Branch of Yehoshua HaMashiach – that Levi was made suitable to take the position of the firstborn, when, due to the sin of the golden calf, the firstborn were no longer suitable to take the postion of the priesthood in representing the true Firstborn Priesthood of Mashiach to come. And it was for this reason that Moshe and Aaron were not able to enter into the Promised Land but instead died for the sake of Corporate Israel in the wilderness. And for this reason Aaron’s death represented the actual and true death of Yehoshua HaMashiach for Corporate Israel, and Moshe’s death represented the mystery of the death of Yehoshua HaMashiach, in that as Hashem kept the body of Moshe concealed to Himself, so also Hashem raised Yehoshua from the grave and regenerated all Creation through his resurrection, concealing Mashiach in His presence, to be revealed in due time, when also there shall be revealed a new Heaven and a new Earth through Mashiach and his sacrifice for Israel.

How then are we now to enter the Land of Preparation for this and the Land of Testimony to this great news of Israel and Her Messiah? This is the question that Hashem gave to His prophet Elijah. This is the question asked by Yochanan the Immerser, John the Baptist, (who was the incarnation of the soul of Elijah, just as was Elisha the prophet), who, when he saw his works of regeneration, asked Yehoshua, “Are you the one who was to come, or should we expect another?” That is to say, Since you have been given he power of regeneration but are to be concealed, as Moshe was concealed, how shall we prepare for the revelation of the New Jerusalem?

Here in the blessing of the tribes Moshe is precisely in this same position of Yochanan in Herod’s prison. He is himself, as the forerunner of Mashiach, about to be concealed for the sake of Corporate Israel’s salvation. For this reason Moshe has listed the tribes in the order of unfolding the plan of redemption, as already given and as now proceeding to Benjamin.

Benjamin

12 And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

<>} MellowWolfPblsh nt. = In order for the purpose of Levi holding the position of the priesthood of the firstborn to be completely fulfilled the rectification of the sin of the golden calf has to be completely fulfilled. In other words, Israel has to be returned to the place where it can give the perfect testimony of redemption through the Passover Lamb that it would have given had it not sinned in the creation of the golden calf. To return to the place where it was before that sin, Israel must be prepared to fulfill its calling to the nations. This is the calling of the firstborn of G-d and is led by the firstborn. Just as Cain lost this priesthood, the testimony of the seed of the woman, Israel lost this priesthood, but whereas the house of Cain was not redeemed to this position, the house of Israel was redeemed to this position – and on the merit of that redemption that was to come, Moshe prayed for Israel and Hashem granted that the tribe of Levi should hold the place of the firstborn.

In Israel this testimony of the priesthood of the firstborn was compromised from the start by the adversary of Jacob, the father of Rachel and Leah, Laban. There are three ways that the Bible frames the confusion to the testimony of the firstborn in Israel that Laban introduced by bringing in Leah in the place of Rachel. One way is as the adversary Laban saw it. But another way is how G-d saw it, which was as no confusion at all but as an opportunity to reveal his grace and life. The third way is how Jacob saw it. From Jacob’s point of view thare was a sense in which Joseph was his firstborn. There was some vindication of this in the way in which G-d used Joseph in Egypt, but the grace that G-d established for Israel and the testimony of Israel to the truth of G-d, which G-d established through Joseph constituted an office that was transferred to Judah when Benjamin was defended by Judah with his life. It is Benjamin’s rescue by Judah, which is at the same time Judah’s repentance toward the spirit of Mashiach as embodied in the person of Joseph, and at the same time the reuniting of Benjamin with Joseph, that represents the coming of the Kingdom of G-d upon Earth.

In being attached to Judah, when the other tribes of Rachel and the remainder of the tribes of Leah separated themselves unto Jeroboam, Benjamin remained attached to the house of David and to the promise of the house of David which was Mashiach. Although Joseph was separated from Judah and Judah from Joseph, although Rachel and Leah were not reconciled on earth in heaven above they were reconciled, and in Benjamin’s attachment to Judah and to the house of David there was a continual testimony to the unity above. Benjamin was always the bridge between Joseph and Judah in the heart of Jacob. This is the aspect wherein Benjamin is the beloved of Hashem. And this is the testimony of the Temple being built between the territories of Judah and Benjamin. It is in this way that it is between Leah and Rachel, between the revelation of the world to come and the redemption of this world. For in G-d the end and the means are one. There is no replacement theology.

In the encampment of Israel in the wilderness Benjamin is encamped with Joseph, for this is the exile that Jacob experienced in his heart, for which cause Judah went into exile and Mashiach suffered all things. But when Ezekiel saw the journeying of Israel finally coming to a rest in the land of the final Temple Benjamin was encamped between Judah and Joseph. This cannot be seen immediately, as in the land at rest in the vision of Ezekiel Benjamin is no more directly between Judah and Joseph as in former times. This is because in former times the struggle between Rachel and Leah remained. Joseph was concealed from Judah, as in Egypt at the first. But in the end the Shekinah will rest in the Holy Land, as indicated by Jacob’s prophetic naming of Rachel’s final child, “Son of My Right Hand,” that is to say, “Son of the South,” for here Benjamin comes as the arm, as it were, of Joseph from the west and the north and circles around, embracing the Holy Place from the South and Judah comes from the east and the south, embracing the Holy Place from the North. And in this way Benjamin is the bridge between Joseph and Judah in rest, even as he was in the journey. It is in this way that Benjamin will be reunited with Joseph and the heart of Jacob will be revived.

Joseph

13 And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that couches beneath,

14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,

15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

16 And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brothers.

17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.

<>} MellowWolfPblsh nt. = Here is the promise of Mashiach ben Yoseph. This is the secret of Mashiach, that though he is the seed of David, by his ruach through the covenant of regeneration given as assurance by HASHEM to Abraham, he gathers the exiles of Israel from the ends of the earth through the agency of Ephraim and the blessing of Manasseh. While David was in the wilderness of the Philistines he laid the foundation of the kingdom, having been anointed of HASHEM by the prophet Samuel. Just so, the Son of David builds his kingdom now. While King Saul rules in Judah and Benjamin, Yehoshua HaMashiach rules in the wilderness of the gentiles, where he pushes the people together.

Zebulun and Issachar

18 And of Zebulun he said, Rejoice, Zebulun, in your going out; and, Issachar, in your tents.

19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

<>} MellowWolfPblsh nt. = Leah is not without her children among the concealed tribes in the great exile. By the help of Issachar and Zebulun the 10 tribes shall return with great wealth to the Holy Land. For in accordance with apostolic instruction in the Holy Spirit they shall present their bodies as living sacrifices unto Hashem.

Gad

20 And of Gad he said, Blessed be he that enlarges Gad: he dwells as a lion, and tears the arm with the crown of the head.

21 And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.

<>} MellowWolfPblsh nt. = Gad will take the witness stand and give the testimony that will justify the innocent and convict the guilty... the sheep will be separated from the goats, the wheat from the tares.

Dan

22 And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.

<>} MellowWolfPblsh nt. = Just when it looks that all is at a loss and all hope is gone, Dan shall leap from Bashan and Israel shall be seen by all nations as the one who was saved by Yehoshua HaMashiach.

Naphtali

23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess the west (the sea) and the south!

<>} MellowWolfPblsh nt. = By the song of Naphtali Joseph shall free Simeon and the land shall be allotted for the resurrection of the dead. Here is the concealed blessing of Simeon.

Asher

24 And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

25 Your shoes shall be iron and brass; and as your days, so shall your strength be.

<>} MellowWolfPblsh nt. In the tent of Asher all Israel shall sit down to the marriage feast of the Lamb.

26 There is none like unto the God of Jeshurun, who rides upon the heaven in your help, and in his excellency on the sky.

27 The eternal God is your refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before you; and shall say, Destroy them!

28 Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

29 Happy are you, O Israel: who is like unto you, O people saved by the LORD, the shield of your help, and who is the sword of your excellency! and your enemies shall be found liars unto you; and you shall tread upon their high places.

<>} MellowWolfPblsh nt. = In these comments I have sought to reflect the nature of the 12 dimensions of the everlasting arms (verse 27 ). These are first given in the arrangement of the camps of the tribes in the wilderness. There are four directions, each with the nature of dialogue with those adjacent, for the purpose of moving forward on the journey to the Holy Land. Thus, the aspect of each tribe, which is also the aspect of the foundations of the City and the gates of the City (See Ezekiel and Revelation), which is reflected in the blessings of each tribe, is an aspect of service of All Israel in her internal dialogue for moving forward from This World to the World To Come, while keeping the nations "at the gate", so that they might enter at their time and not before. We will see from this why the judgements of revelation come as they do and why the tribes are sealed as they are in preparation for those judgements.

Next:
The Sealing of The Tribe of Dan and The Mystery of The Chariot
The Meaning of Twelve and The Blessings for the Tribes No. 5 - which is the critical conclusion to this sub-series and essential for going on toward learning the mystery of G-d revealed to those who are hearing the seven thunders, the message given to Yochanan in the little book, which he ate, bringing the message internally into the body of Mashiach.

The Meaning of Twelve and The Blessings for the Tribes #2

2011-09-06T16:56:00.000-07:00

This post is the 2nd in a sub-series for the series of posts on the relationship of the judgements in Exodus to the judgements in Revelation. If the reader is following the thread of these posts, it is important to read #1 in this series before coming to this 2nd post. Here is the link:

The Meaning of Twelve and The Blessings for the Tribes #1

Jacob Blesses His Sons

1 Then Jacob called for his sons and said: Gather round so that I can tell you what will happen to you in days to come. 2 Assemble and listen, sons of Jacob; listen to your father Israel.

Reuben

An Emblem of the Tribe of Dan

3 Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honour, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it.

<>} MellowWolfPblsh nt. = Reuben = In the end Reuben will be able to testify to the messianic nature of the position of the firstborn. The rectification of this testimony will come first before every other rectified testimony. As given in Hebrews chapter 6, it is not possible to go on unto perfection without the rectification of the witness of the firstborn priesthood. The key to Reuben being able to do this is for him to testify as to why the nature of his error muted the testimony of the firstborn. This means that he must show how his sin was the root of the sin of allowing the making of the golden calf, which led to the firstborn of the tribes losing the office of the priesthood. He will need to show how that it was at the root of Israel's failure with respect to the erev rav, the "mixed multitude" at that time. Indeed, we will see that in Reuben's sin there is a reflection of the struggle between Rachel and Leah, but instead of helping to resolve this struggle in the manner that would bring the Fear of Hashem into the world, Reuben aggravated the struggle. How this relates to the erev rav will be seen in due time. The key to this is in Reuben being among the lost ten tribes, being in the form of the gentiles, being "Not-My-People" for the purpose of chastisement and correction. It is as gentiles that the tribe of Reuben and the other tribes of the house of Israel must make the first levels of rectification in the fulfillment of these blessings and those given by Moshe. There are different levels for the fulfillment of these blessings. The final level will be that of the manifest restoration of all the tribes in their places in the open revelation of Yehoshua the Mashiach to the world at the wedding feast of the Lamb. It is in that revelation that Reuben will testify to the glorious grace of the office of the firstborn in Israel.

Simeon and Levi
5 Simeon and Levi are brothers- their swords are weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel.

<>} MellowWolfPblsh nt. = Simeon and Levi = In the end Simeon and Levi will have the privilege of testifying to the true eternal relationship between the tribes of Israel and the purpose of the twelve tribes in relation to the nations. The key to Simeon and Levi being able to do this is for them to testify as to why Jacob was severed into two houses resulting in alienation in captivity under the rule of ungodliness of all Jacob's children due to misdirected righteous anger.

Judah
8 Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you. 9 You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness- who dares to rouse him? 10 The sceptre will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk.

<>} MellowWolfPblsh nt. = Judah = In the end the anointing of Joseph will freely pass to Judah. Just as the whole house of Jacob freely bowed down to Joseph in chastisement, so it will freely bow down to Judah in victory over the world. The Redeemer from Judah will not rest in his land until he has established eye to eye justice in all the earth. How can Judah prepare to fulfill this destiny? What is the key? He can only faithfully protect Benjamin and guarantee his life and prepare to yield him up to Joseph when it is time.

Zebulun
13 Zebulun will live by the seashore and become a haven for ships; his border will extend towards Sidon.

<>} MellowWolfPblsh nt. = Zebulun = In the end Zebulun will have the privilege of testifying to the definition of the border of the Land of Israel and to the distinction of the Land of Israel among all the lands of the earth, for blessing and prosperity, world without end, amen. The key to Zebulun's being able to this is for him to testify always, with humility and fearlessness, of the love in his heart for the living Land of Israel while he is yet in the dust of captivity.

Issachar
14 Issachar is a strong-boned donkey lying down between two saddlebags. 15 When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labour.

<>} MellowWolfPblsh nt. = Issachar = In the end Issachar will have the privilege of testifying to the perfect halachic rulings that set the boundaries between each of the tribes of Israel. Out of the principles of these rulings will arise the testimony of the joy of the perfection of Halakah, world without end, amen. The key to Issachar's being able to do this is for him to testify always, with humility and fearlessness, of the love in his heart for the living Torah of Israel's God while he is yet in the dust of captivity.

Dan
16 Dan will provide justice for his people as one of the tribes of Israel. 17 Dan will be a serpent by the roadside, a viper along the path, that bites the horse's heels so that its rider tumbles backwards. 18 I look for your deliverance, O LORD.

<>} MellowWolfPblsh nt. = Dan = In the end Dan will have the privilege of testifying to the amazing grace of Israel's Redeemer. As one who was lost from being a tribe of Israel, he shall be found like Joseph, and in being found he shall testify to the restorative justice of Hakadosh Baruch Hu, the Holy One Blessed is He. The key for Dan to be able to do this is to learn to proclaim the commandment, with humility and fear, whereby Israel's God, in the end days, commands all people everywhere to repent.

Gad
19 Gad will be attacked by a band of raiders, but he will attack them at their heels.

<>} MellowWolfPblsh nt. = Gad = In the end Gad will have the privilege of testifying to Israel's victory over Amalek coming from behind. Gad will stand up with Simeon and Levi and will testify to the rectification of all converts in the heart of Israel and the end of the erev rav, the mixed multitude.

Asher
20 Asher's food will be rich; he will provide delicacies fit for a king.

<>} MellowWolfPblsh nt. = Asher = In the end Asher will have the privilege of giving the testimony to the full nature of the riches of the blessing of the Creator to his world, which is the blessing of Torah-Israel, both a land and people of milk and honey. The key for Asher to be able to do this is for him to be satisfied with no fruit that is not fit for King Mashiach.

Naphtali
21 Naphtali is a doe set free that bears beautiful fawns.

<>} MellowWolfPblsh nt. = Naphtali = How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, "Your God reigns!" Isaiah 52:7 In the end Naphtali's feet are these feet and her fawns are singing good news with her. The key for Naphtali to be able to do this is to wait upon Hashem until the hour when the barren one is given children, and not to turn to the bonds-maid...

Joseph
22 Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed supple, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb. 26 Your father's blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers.

<>} MellowWolfPblsh nt. = Joseph = In the end Joseph will have the privilege of revealing all that is concealed. He will reveal the cornerstone of the Temple of the Eternal Jerusalem, the stone rejected by the builders. The key to Joseph's being able to do this is to remain himself a rejected stone that offers itself as a key stone until it finally is the only stone that remains for its place, and rejoices to be carried in the arms of those who cherish it and put in its place.

Benjamin
27 Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.

<>} MellowWolfPblsh nt. = Benjamin = In the end Benjamin will have already captured the captivity, for he is the net of Mashiach. And as a net is hungry for fish, like a wolf for its prey, yet in the evening rests in its place, so Benjamin will rest in his own camp in the evening and share with his brothers the abundance of his harvest.

28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him.

<>} MellowWolfPblsh nt. = The Twelve Tribes = In the end the twelve will be four camps of three, and each camp will be a gate to the Creator's new creation, that the old may enter into the new from every direction, each according to its proper gate.

29 Then he gave them these instructions: I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought as a burial place from Ephron the Hittite, along with the field.

<>} MellowWolfPblsh nt. = The burial = In the end the burial place of Israel will yield its fruit an hundred fold.

31 There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah.

<>} MellowWolfPblsh nt. = Rachel and Leah = In the end will be as one. From the side of G-d we exist and we do not exist. G-d sees both our existence and our non-existence. From our side we must receive our existence and behold our existence as being entirely in the Hand of G-d, not as being taken from the Hand of G-d. The desire to possess our own existence in our own power is the desire for the fruit of the Tree of the Knowledge of Good and Evil. It is the spirit of the erev rav, the mixed multitude that came with Israel out of Egypt, the old nature, the fallen nature; it is Israel's evil inclination, the inheritance of Israel in Adam and not in the Son of Adam; but it is the fallen nature of Adam that is the object of G-d's pity, and while we error in taking as our own the forbidden fruit, as if to take our existence out of G-d's Hand, and destroy our existence, G-d, who calls what is not as though it was, is able to turn the destruction of our existence into our eternal life, for He is able to do it from His side. For He sees all and keeps all things within His Hand, both existence and non-existence. The G-d of Jacob will utterly destroy the old Adam and yet redeem him and make him a new Adam. Jacob loved Rachel as Adam loved Eve, and how else could he redeem the world through his offspring? He had to have this love, but by this love alone he could not bring forth the children of eternal life. Laban thought to take advantage of the weakness of Jacob's natural love for Rachel by putting his daughter Leah in her sister's place and causing Jacob to stumble. He thought to mock Jacob's spiritual calling by requiring of him a purely spiritual love for Leah. Jacob laboured then for Leah, but his heart laboured for Rachel and he could not rectify his own heart by his own effort. But the Protector of Jacob redeemed Jacob's heart so that it was transformed through great suffering until Leah and Rachel were one soul in his heart. So it is that G-d created joy in the world of sorrow and revealed the Protector of Jacob in Jacob's heart, to be found there by all souls that would be saved.

32 The field and the cave in it were bought from the Hittites. 33 When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people.

<>} MellowWolfPblsh nt. = The breath of Jacob = In the end the breath of Jacob will return to the dry bones of all Israel. Jacob breathed his last in exile and was gathered to his people in the world of redemption.

Next post in this series >

The Meaning of Twelve and The Blessings for the Tribes #3

The Meaning of Twelve and The Blessings for the Tribes #1

2011-09-06T16:41:00.000-07:00

Introduction to Notes on The Twelve Tribes

An Emblem of the Tribe of Dan

< Previous post in this series >

We are seeking to learn the revelation intended for us from the fact that the tribe of Dan is not listed in Revelation 7. I will put here a series of three posts to do with the meaning of Twelve in the Bible and why there are twelve tribes of Israel. Later, G-d willing, I will elaborate on this subject in depth. Here, in the series of these three posts, I only want to highlight the question of the sealing of the tribe of Dan with the name of HASHEM by looking at the blessing of the tribes by Jacob and by Moshe.

In the blessing of the Twelve Tribes by Moshe the tribe of Simeon is not mentioned, just as in The Book of The Revelation of Yehoshua the Mashiach the tribe of Dan is not mentioned. Here, in the first in this series of three posts, I will quote for you in full what Ramban says about the tribe of Simeon not being mentioned by Moshe in his blessing of the tribes. After that I will post Jacob's blessings of the tribes in Genesis 49 and my (initial) comments on each of those blessings. Then, finally, I will post Moshe's blessings for the twelve tribes in Deuteronomy 33 and my (initial) comments on each of those blessings. After this, it will be possible to see the relationship of the sealing of the tribe of Dan to that of all the tribes, and, in that light, the relationship of the sealing of the tribes to the correspondence between the judgements in Exodus and the judgements in Revelation. [The material quoted here from Ramban is from Rabbi Dr. Charles B. Chavel's translation, published by Shilo Publishing House 1976.]

The whole purpose of G-d in this world is that the whole world be filled with the knowledge of the Good News of Israel and Her Messiah, and through this the true knowledge of G-d's love, as the waters fill the great ocean upon the earth (–> Hab. 2:14). The purpose of these studies is to help increase that knowledge toward that measure.

From Ramban's Commentary on Deuteronomy 33
On Moshe's Blessing of The Tribe of Simeon
Ramban begins by first quoting Ibn Ezra: "Rabbi Abraham ibn Ezra commented that 'he [Moshe] began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers, and their prince, too, being killed [in the affair].'

Ramban responds to Ibn Ezra's comment: "In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague [following the sin of Baal Peor]. In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand, and the sons of Ephraim, eight thousand! Moreover, from the verse which states, And Israel attached himself to Baal-peor, and it is said again, Take all the chiefs of the people it would appear that there are some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy (Num. 25:11).

<> } MellowWolfPblsh Note: So, Ramban does not agree with Ibn Ezra that the reason the tribe of Simeon is not named by Moshe in his blessings is because of the extraordinary sin of the tribe of Simeon. Further on, Ramban will indicate what he himself thinks about Moshe not mentioning the tribe of Simeon. In the same way most commentators give the opinion that Dan is not mentioned in Rev. 7 because of the extraordinary sins of the tribe of Dan in leading the house of Israel into idolatry. We will see that Ramban's comments here about Simeon and the twelve tribes speaks directly to this question about Dan and the twelve tribes.

Ramban continues to respond to Ibn Ezra's comment, but now addressing his readers: "Now do not rejoin against me from the affair of Achan where He said, Israel has sinned, [that there, though it was only one individual who sinned, He speaks of all Israel, and so here one might say, it was only one tribe that sinned and likewise He speaks of all Israel]. [The difference is that] there the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor].

Ramban responds to Ibn Ezra's point about Zimri, the prince of Simeon being killed: "Similarly, the identity of the victim is no proof, for he [Zimri, the son of Salu] was only a prince of a father's house of that tribe, not the prince of the tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation, yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram; and it mentions They attached themselves also unto Baal-peor together with Moreover, they scorned the desirable Land which applies to the general population!

In concluding his response, Ramban introduces his own views: "Forbid it also that Moshe should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel (Judges 21:17)! For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal your G-d has destroyed from the midst of you, and it is written of those who survived, But you that did cleave unto the Eternal your G-d are alive every one of you this day. And why should he [Moshe] not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them!

"Now, I have seen in Midrash Rabbah the following text: 'Six families were eliminated because of the immorality caused by Balaam's advice, and so Scripture listed one family less of Simeon and five less of Benjamin.' Thus, according to the opinion of the Rabbis Benjamin had a greater part in the sin than did the tribe of Simeon – yet Benjamin is included in the blessing!"

<> } MellowWolfPblsh Note: Ramban has now finished with his response to the idea that the tribe of Simeon was not included in the blessing by Moshe of the tribes because of extraordinary sin. He has entirely dismissed that idea. If we are willing to study and to hear what Ramban is saying we will not go on to take the easy answer that the tribe of Dan is not named in the sealing of the Twelve Tribes in Revelation 7 due to the extraordinary sin of the tribe of Dan in idolatry. Instead, we will begin to see that there is a great mystery to be unfolded here for us about the meaning of there being twelve tribes of Israel, and specifically in Revelation chapter 7, where we find the listing of the tribe of Levi together with Menasseh and Joseph in the counting of the measure of the twelve tribes.

Ramban goes on to give his own opinion about the blessing of the tribe of Simeon: "In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob's blessing, All these are the twelve tribes of Israel. Now Jacob mentioned his twelve sons and considered Joseph to be one tribe. Moshe saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar, the flags, and the inheritance of the Land, he [Moshe] had to count them as two for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son, therefore Moshe had to mention his brother who was older than him. Now he also wanted to bless Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere are they enumerated except as twelve, corresponding to the twelve constellations in the firmament, the twelve months of the year, and the twelve 'border diagonals' concerning which the Rabbis have said in the Midrash that they are the everlasting arms (here at Deut. 33:27).

Ramban continues: "As the Sages mentioned in Tractate Berachoth (Babylonian Talmud): 'The Holy One, blessed be He, said to the prophet [Isaiah], Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.' Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi, Joseph is not mentioned as two tribes [and there Simeon is also mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes with reference to the apportioning of the Land and does not mention Levi (see Ezekiel 48:4-5). On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one and did not list the tribe of Joseph as two tribes. Instead, he said, the gate of Joseph one, since the tribes are always counted as only twelve. Accordingly, Simeon was left out [of Moshe's blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel, and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were.

<> } MellowWolfPblsh Note: Ramban goes on from his comments about the blessing of the tribe of Simeon being and aspect of the blessing of all the twelve tribes together to giving his comments about the order of the list of the tribes that Moshe uses here. This is important for understanding the reason for the order of the list of the tribes in Revelation chapter 7 and I will not quote Ramban further on this but will come back to this at a later point. In conclusion in this post I will only quote Ramban on the relation of Moshe's blessing of the tribes to Jacob's blessing of the tribes. Ramban's statement on this will help clarify the nature of my comments on both Jacob and Moshe's blessings of the tribes, which I will offer in the two posts to follow in this series.

Ramban On The Relation of Moshe's Blessing of the Twelve Tribes
to Jacob's Blessing of the Twelve Tribes
Ramban opens his comments on V'zoth Habrachah, 'And this is the blessing... "AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. "It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight (Prov. 15:8). Now Scripture calls Moshe our teacher the man of G-d, and so also the rest of the prophets, Elijah and the others, but it does not state 'the man of the Eternal [Hashem]. The reason is known to every student learned in [the 'Received' or 'Kabbalistic' understanding of] the Torah. So also by way of the Truth [of the (deeper) 'Received' or 'Kabbalistic' understanding there is a special meaning contained in places in the word of G-d in the word, 'v'zoth,' 'this'], v'zoth is the blessing, [the word, "this", can be understood not only to refer to the blessing which is about to be heard but can be understood to itself be the blessing, once the deeper Kabbalistic understanding of use of the word, v'zoth, "this", in Scripture is known], as in, From the Eternal [Hashem] has 'zoth' (this) come (Psalms 118:22-23).

Ramban continues speaking of the Kabbalistic meaning of v'zoth... "Similarly it is said in the case of Jacob, 'v'zoth (and 'this' is) what their father [Jacob] spoke unto them [in blessing the twelve tribes]. It was this blessing that David meant when he said, 'Zoth (This) came to pass unto me, because I have kept Your precepts (Psalms 119:56), alluding to Zion the city of David, for there the Eternal commanded the blessing even life forever (Psalms 133:3).

And so Ramban concludes: "Our Rabbis meant this secret in their interpretation in Bereshith Rabbah: 'v'zoth (and this is) what their father spoke unto them. A man like me is destined to bless you, and, from the very place where I [Jacob] concluded – from there he will begin. At the moment Moshe our teacher rose to bless them, he began with 'vizoth habrachah (and this is the blessing) – from the very place where their father concluded.

"'This then is the meaning of the expression 'v'zoth' what their father spoke unto them. He said unto them: When will these blessings reach you? From the time you accept the Torah, in which is written, V'zoth' (And this is) the Law etc.' For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written, 'Zoth' (This is) My covenant (Genesis 17:10).

<> } MellowWolfPblsh Note: From these comments of Ramban's on the blessing of the twelve tribes by Jacob and by Moshe we can see the deep nature of their unity. The Rabbis teach that they are not to be understood side by side so much as they are to be understood with the blessings of Moshe following on directly from the blessings of Jacob. When we seek to understand the revelation of the the sealing of the twelve tribes - and especially the sealing of the tribe of Dan - in Revelation chapter 7, with the name of the Eternal (Hashem), we are seeking to understand something of the revelation of the end of days that Jacob did not reveal to his sons. We are seeking to understand this as a fulfillment of all these blessings specifically in the end time. Therefore, we see the great significance that there is in this teaching that the blessings of Moshe follow on from the blessings of Jacob. Having come to this place, we can go on to reading the blessings of the tribes by Jacob and by Moshe. These will be given in the two posts that follow.

Next post in this series >

The Meaning of Twelve and The Blessings for the Tribes #2

Little Book Rev. 10 – Exodus-Revelation Judgements

2011-08-27T11:44:00.000-07:00

An Emblem of The Tribe of Dan

This is the 1st in a subseries of posts on the sealing of the tribes. It is a part of a background set of posts for the Exodus-Revelation Judgements Series.

What Does The Little Book of Revelation Chapter 10 Have To Do With The Concealed Sealing of The Tribe of Dan in Revelation Chapter 7?

We must make note of this question before going on to considering the sealing of the tribe of Dan as the key to the study of the relationship of the Exodus-Revelation judgements.

What is being revealed here – with the command to John not to write what he hears from the seven thunders and to eat the little book – is that something is being concealed. How is the revelation that something is being concealed an aspect of the revelation of Yehoshua as the Mashiach of Israel? This has the same nature as the ascension into heaven of Yehoshua being also an aspect of his sacrifice and resurrection for Israel. This is the divine concealment which is unfolded in the mystery of the gathering of the harvest of the nations, (which Mashiach does from his "concealed" place Above), and is the mystery of grace being unfolded. Therefore what we see here in Rev. 10, in the revelation of the concealment of the revelation is at the heart of all revelation.

What is more, just as the concealment of Yehoshua in heaven is not a full concealment to those who receive his spirit, indeed rather than a concealment in the natural sense it is a concealment wherein concealment is itself the power of salvation – for it is in this way that God works in them both to will and to do his good pleasure. And here the eating of the Little Book has the same meaning. When the Little Book of concealment is digested and turned into the nutrients and muscles and sinews of the body of Mashiach, then John and the whole of the body will testify before the world as the mature 144,000 representatives - which is to say, as the corporate representation of the camp of Israel - Rev. 14. So understand what this 144,000 is and what the concealed sealing of the tribe of Dan is in relation to this number.

Next:

The Meaning of Twelve and The Blessings for the Tribes #1

Introduction to notes on the Twelve Tribes

Exodus Judgments and Revelation Judgements No. 2

2011-08-22T15:21:00.000-07:00

Link:

Exodus Judgements and Revelation Judgments No. 1

The First Seven Plagues In Egypt

On The Seals of Authority:
Putting The Judgements Into Perspective

In this post I will take a step back to put the judgements in the Book of the Revelation of Yehoshua the Mashiach into better perspective. In doing this, I will be looking at the subject of the separation of people of Israel from Egypt, or the nations, that the judgements create.

The Distinction Between Israel and Egypt Is the Message
In Exodus the separation builds from the first judgments. When the waters turn to blood, they do not turn to blood for the Israelites. When the frogs and other creatures invade every space and every place they do not invade Goshen, where the Israelites were. Finally in the later judgements, the distinction begins to be specifically named, "Only in the land of Goshen, where the Israelites were, was there no hail." Thus this message was continuously strengthened until everything culminated in the final judgement of the death of the firstborn and the dogs among the Israelites did not bark, although the terror of the angel of G-d was in the land and there was a great cry in all the land. This was to show the complete safety and security that the blood of the Passover provided for the people of G-d..." that you may understand how Hashem makes a distinction between Egypt and Israel."

In the Book of the Revelation a very strong point is made about the distinction between Israel and the world before any open judgement is allowed to begin. In chapters 4 and 5 it becomes clear to those in heavenly places that the hour for Israel's final redemption and for judgements in the earth has come. Only in the midst of chapter six does this become apparent to those who are upon the face of the earth. Once it has been revealed in both heaven and earth that this hour is come, the judgments are ready to begin. But before they begin the great message of the judgements, which will be told in terms of the distinction that G-d makes between Israel and the nations, is clearly stated.

We can make this even clearer by putting it into its context in the Revelation. One has been found in heaven, the Lamb, who is able to open the Book of the Seven Seals. What book is this? It is the book of the authority to bring about the great judgments that will come upon the earth. What are these judgements for? The are for the final redemption of the woman of chapter 12, the redemption of the woman and her children, the final redemption of Israel from the fall of Adam and from her captivity among the nations, which represented her captivity to the fallen nature of Adam.

The First Seal
The first seal is the seal of authority over the word of Adam, which is the corporate power of empire and government. The Lamb of the tribe of Judah has been given power to take authority over every word of authority upon the earth, because he is the Son of Adam, whether it has taken the form of political authority or military authority. In opening this seal, the hidden Mashiach, in his office as the Lamb of G-d, takes immediate personal authority over every heavenly prince of every one of the seventy nations. He does this in order to bring about his revelation to his beloved Jerusalem, that she might receive him as her own.

The Second Seal
The second seal is the seal of authority over peace and conflict in the world. Again, the Lamb takes authority over this area of heavenly authority. This is the aspect of blessing and cursing coming from the word of G-d which is in the world, the aspect of weakness and strength that is in nature, and the area of jurisdiction over the human will, over the will to sin and the will to virtue.

For it is in the exercise of the human will in response to Divine Providence that conflict arises in the world or that conflict is prevented. It is this area of authority that the authority of the word of Adam must govern. Now the Lamb takes authority over both of these areas. He does so for the sake of his revelation to Jerusalem and for the sake of the her complete redemption from Adam's sin and from her own sin and from the world's sin. This means that the will of the nations, like the will of Pharaoh, will be moved away from peace toward conflict. For only so long as this temporary world continues as it is does the will of Pharaoh and the will of the nations have opportunity to choose peace and to try to build a civilization of peace. When the redemption of Israel comes it means this temporary world is coming to an end and therefore the opportunities for its building itself up in terms of its own structures of peace are coming to an end. Pharaoh and the nations can do nothing, therefore, except fear the redemption of Israel and hate the promise of it. When they see that it is coming, they can do nothing but set their will toward conflict.

The Third Seal
The third seal is the seal of authority over economic health and welfare. The second seal, the second area of authority, was over the area of the designs of Divine Providence in the world and over the management of the reaction of Humanity to those designs. This third area of authority is the area of life in nature and in human society where blessings and curses are felt and take effect. The former is authority over the situation of the world, its design as a world of time, and over reaction to that design. The authority here is over the dynamics of this world of time, how the blessings and curses of Divine Providence are realized, how their effects are distributed. It is the spiritual jurisdiction of giving and receiving, and of establishing measure for measure. It is authority over the world economy.

The world of time is a prison. Although a prison, by definition, is a place of punishment, this prison world is a prison of mercy – although only few recognize this mercy and many see the punishment. Punishment is not the will or way of G-d, but in order to be merciful to Adam it was necessary for G-d to put his hand in Adam's way, to prevent him from walking straight and irretrievably into death. G-d took the day of Adam's death into his own hand and in doing so turned it into a world of time in which Adam was imprisoned. Adam could not but experience this as a painful punishment, and on account of Adam's pain, G-d himself cried out with pain. But there was no other way than to allow for this world of time if G-d was to be merciful and prevent Adam from ending in eternal death.

In order to move the heart of Adam to turn from the thought of painful punishment to the thought of loving mercy G-d measured everything with great care in the world of time. In the authority of the word of Adam, which G-d gave to leaders and rulers in Humanity, and in the authority over the design of Divine Providence in the world, which he gave also to rulers, but under the supervision of his chosen servants, G-d purposed that all people everywhere should have opportunity to taste of the goodness of life, through the goodness of his word, and to know from this taste that life was in need of redemption and was worth redeeming. This opportunity for well-crafted taste of the goodness of life would come through the spiritual management of the economy of the world prison. the world of time. However, when the time of the end would come, a time of judgement and great conflict, only the Lamb of G-d was found worthy to manage the world economy with such precise measure that in the end G-d's love and mercy would be seen and not only pain and torment, and all the world would be saved.

The Fourth Seal
The fourth seal is the seal of the authority of death and life itself. Throughout history the angel of death has ruled over the children of Adam and the children of Adam have lived their lives in bondage through the fear of death. At times, through great plagues or famines, the angel of death has boasted of the ability to take the whole corporate soul of Humanity itself. Certainly this was the threat in the time of the great flood in the generation of Noah. Only the hand of mercy at the last minute seemed to grant a reprieve. In our times the angel of death boasts loudly with new threats that he is able to come through atomic fire or through a great inflammation of inhuman evil in the human heart and finally take the corporate soul of Humanity itself away with him. Yet here, in the hour that is revealed in heavenly places, even this angel and his authority is made subject to the authority of the Lamb of G-d who has taken away the sin of the world. Here, in the opening of the fourth seal, the angel of death is made to become the servant of the Redeemer of Israel and of his revelation of himself to her.

The angel of death will go out and will kill a fourth of the world's population, and the angel of hell will run along behind him like his dog, but they will not be boasting. Their authority will be stripped from them and they will be obeying the orders of the one who kills in order to make alive.

The Fifth Seal
The fifth seal is the seal of the authority of delaying the end of the day of death, the end of this world. The prayers of the faithful witnesses, the few are prayers for the many, for all Israel. The vengeance they pray for is the vengeance of their testimony of eternal peace being victorious over the deceitfulness of temporal peace, the cloak of conflict, and the false prophets who would build up this world at the expense of eternal salvation. It is not a vengeance of revenge that they seek but of the victory of good returned for evil. And for this very reason, their prayer, "How long?" is a prayer that delays the end until all that can be done in preparation for the fullness of salvation is done. This is the seal of the commission of Elijah and of the voice crying in the wilderness, "Prepare the way of Hashem."

The Sixth Seal
The sixth seal is the seal of the authority of bringing forth the hour of judgements in the world for the sake of the redemption of the children of G-d. No one knows the day nor hour when the Son of Adam will come, not even the Son, but the Father in heaven alone. But the Son was found worthy to open this seal of authority, over which no one but the Father of Israel himself held authority.

When the hour of the testimony of the Lamb's sacrifice for his people Judah and Israel is fulfilled and his kingdom is announced to the ends of the earth, then the end will come. The Son will hear the commandment of the Father and will go before the death-fear of the nations and before the hopelessness in the heart of Jerusalem and he will demand that they let go of his bride and allow her to lift up her face unto him. At this hour the rulers of this world will know that they have lost control of the Jewish People and of Jerusalem and of all her converts and they will fear the Lamb of G-d more than the angel of death.

Then all will be prepared for Israel's final redemption and for the judgements that must come to free her. It will be at that very time that the message of G-d in bringing forth the judgements will be made clear. For the unleashing of the storm-winds of judgement upon the world will be held back until the servants of G-d are sealed in their foreheads with the singular name of Israel's G-d, the name in which all his names are one.

The Next Post directly on this subject will be at the link first listed below.

However, I have posted several pieces that supply very important background understanding. If you read through the background studies and follow the links at the end of those studies it will lead you forward to this next study in this series which is on the sealing of the tribe of Dan. Or you can go directly to that study by following the link provided here:

The Sealing Of The Tribe of Dan
Where is the sealing of the tribe of Dan and with what number is he measured? Answering this question will put us in a position to clearly understand the relationship of the judgements in the Book of Exodus and the judgements in the Book of the Revelation of Yehoshua HaMashiach.

Link to Critical Short Background Studies for this series.

New on The Mellow Wolf Matthew Files

2011-08-18T16:28:00.000-07:00

Few and Many series No. 1 Yehoshua Heals Many

See new notes on the commentary on Matthew chapter 8 there as well, by using the Index link in the right hand column on the Mellow Wolf Matthew site – or if you prefer, use the link to the commentary to Matthew chapter 8 that you will find at the bottom of the post that the link here will take you to: Few and Many series No. 1

Exodus Judgements and Revelation Judgments No. 1

2011-08-08T19:37:00.000-07:00

Here is the first post in the series on the correspondence of the judgments in Exodus upon Egypt and the judgments upon the nations, that is to say, the whole earth, in The Book of the Revelation of Yehoshua the Mashiach.

Link back to the Introduction To This Series

As a prelude to the parsha of Va'eira, at Exodus 10:1, we read of how Moshe is complaining to G-d on behalf of Israel that the promise of redemption which he has brought to them is not being accomplished.

The First Seven Plagues In Egypt

Rabbi Chaim Malinowitz of Monsey, NY, (see for example - http://torahlectures.com/search.aspx), explains in a tape series commentary on this parsha that G-d is saying to Moshe that the fathers, Abraham, Isaac and Jacob, had the promise but lived without complaint without seeing the fulfillment of the promise through the revelation of the name, Hashem, the great name by which G-d makes Himself known in and through Israel alone. How then should Moshe complain when now the name is being revealed to him? Now, through the very obstinacy of Egypt in trying to keep Israel slave, G-d will reveal Himself by and through His great name, and will bring Israel into the beginning of the realization of the promise. But it is on behalf of the people of Israel that he complains, not due to his own trouble on this account. With this background to this study, I will begin to look at the unfolding of the plagues.

In the first plague Moshe is sent to encounter Pharaoh in a 'secret place' where Pharaoh has gone down by the Nile River. The construction of Moshe's name means that he is one who draws out of the water. Here he will draw the truth out of the water. The Egyptians have made their river their nature god. The truth is that Pharaoh's power came from the source of the angel of death on the side of enmity with the Creator of life, the G-d of Israel. Pharaoh filled the Nile River with blood when he sought to drown all of the sons of Israel in the river. Now Moshe will draw out this truth. In doing so, he will announce that the G-d of Truth will draw Israel out of the bloody waters of Egypt and bring them to Himself. Pure water will be found only with the children of Egypt through all the land. The Nile itself will be blood only within the borders of Egypt.

In the second plague unclean creatures, represented by frogs, will come out of the Nile in overwhelming numbers, entering every opening. The true unclean spirit of of the false god of the Nile will be seen. Everywhere the water of the Nile has gone the visible unclean spirit of the Nile will be seen to go. The terrible noise of the voices of endless frogs will reveal the noise of the lies of Egypt that are heard in the ears of the G-d of Truth.

In the third plague the dust and filth that Israel has been trappled into in slavery by Egypt is turned into a great pollution of lice and gnats that afflict the Egyptians but leave the children of Israel untouched. Here the principle of 'measure for measure' is pointedly illustrated to the Egyptians. They oppressed the Jews and pushed them down into the dirt and then called them, "Dirty". But now it is the Egyptians who the G-d of Truth is making to be truly dirty with lice and swarms of gnats.

In the fourth plague wild creatures, and even their habitat, from every place on the planet are miraculously transported into Egypt. Rather than nature being the willing servant/god of Pharaoh and the Egyptians, it is made evident that nature, as represented by all the creatures of the earth, are groaning and travailing in pain, under the servitude of Egypt and the nations, "waiting for the liberation of the children of G-d," (Romans 8).

In the fifth plague the livestock of Egypt is brought into judgment. In this the prosperity of Egypt is directly overthrown. In every way, the Egyptians designed to block the prosperity of Israel, seeking to keep husbands and wives apart through the designs of slavery, and in every way to economically afflict the children of Israel as Laban afflicted Jacob. Now, the future of the economy of Egypt, which Egypt has built up on the strength of the Jews, is torn down by the G-d of Judgment. Egypt is put on notice that unless it repents it will have no future.

In the sixth plague ashes of death are thrown up into the air and boils of uncleanness appear on the flesh of all Egyptians. These are the ashes of death that have been created by the propaganda of Egypt against the people of G-d, the one true G-d, even Hashem. The Egyptians have let its poison out into the air in the form of evil speech. Now its evil poison will remain within their bodies and come out only as boils upon their flesh.

In the seventh plague a great hail storm comes to destroy the early crops of Egypt, to destroy half of its very bread of life, as a final warning, before the hardness of its Pharaoh's heart is so great that even the opportunity to repent of his enslavement of Israel will be taken from him.

Now we have come to the key to understand the correlation of the plagues of Egypt with the plagues of the nations of all the earth in the last time, the last captivity of Israel. In the time of the 7th Trumpet, when it is preparing to sound, when the trumpet is to the lips and the sound is almost coming forth, at that time the warnings will come to an end and the full measure of judgments, brought through the Bowls poured out, will begin. For these Bowls are themselves the issue of the sound of the 7th Trumpet.

And here in Exodus we have this pattern given and set in the judgments and plagues of Israel's redemption. In the seventh plague of hail the early crops are destroyed and not the later crops. This is in order that the later crops may be destroyed by the plague of locusts which will come next.

Anyone who studies these things carefully will have in their understanding the key to learning the nature of the testimony of the two witnesses in Jerusalem, which will end with Jerusalem giving praise to Hashem, as told in Revelation 11:13. G-d willing, I will show this in the posts in this series to come.

From this point, of understanding the relationship of the 7 Trumpets and the 7 Bowls as given in the relationship of the Plague of Hail and the Plague of Locusts in Exodus, it is possible to go on directly to understand the mystery of the design of all the plagues in Exodus and in Revelation, each in their order. From this can be seen their precise correspondence, one with the other. All of this is given in the explanation of G-d to why He hardened Pharaoh's heart after he did not repent after the 6th and 7th plagues. G-d willing, it is at that point that I will continue to discuss these things in the next post in this series.

Next:
On The Seals of Authority

The first seal is the seal of authority over the word of Adam, which is the corporate power of empire and government. Read more...

Mashiach Our Soul

2011-08-07T01:01:00.000-07:00

I have done some work on my blog, Mashiach Our Soul, in the past couple of days that would be very helpful to look at and study in relation to the study I will be posting here – hopefully this coming week – on the correlation of the redemption plagues in Egypt and in the Book of the Revelation of Yehoshua the Mashiach.

Links to that work begin here >

LAMENTATIONS CHAPTER 1 - Judaic Commentary

and

Genesis 49 Level One

You will find other important and relevant new posts also on that site.

As well, I have also recently done work on the Kabbalah, Bereshith and Messiah site that will be important in relation to the upcoming study here about Revelation 10:7.

MellowWolfPblsh on Twitter

2011-07-23T01:19:00.000-07:00

MellowWolfPblsh

The Redeemer of Israel will not rest in his land until he has brought eye to eye justice between all souls upon the earth.

6:44 PM Jul 19th

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If you are prepared to follow the coming posts here on the Hearing Seven Thunders site on the plagues in Exodus -> the plagues in Revelation, contemplate the statement above. It is the guiding truth for this study.
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on The Exodus - Revelation series

2011-07-15T13:32:00.000-07:00

Before going on to the first or subsequent posts in the Exodus - Revelation series, I would like the reader to have a look at this post on my Notes On The One Eternal Covenant blogsite. The post that I would like you to read as an introduction to the series here on the relationship of the judgments on Egypt in Exodus and the judgments on the nations in Revelation is called, How Could Abraham Know He Would Posses The Land?

Proceed Directly To the first post in this series:
The First Seven Judgements In Exodus

Or (recommended) begin with the important background posts for understanding the significance of the Exodus-Revelation series.

Redemption Judgments

2011-07-13T20:15:00.000-07:00

How are the judgments of Revelation's seven seals, seven trumpets and seven bowls or vials related to the judgments or plagues that God brought upon Egypt to set Israel free to go to Mt. Sinai and the Promised Land to serve Him? Is the relationship simply a vague and general one, or is there a specific and direct relationship?

In a series of posts to follow, I will show that there is an immediate and direct correspondence, with Revelation 10:7 being the key to understanding that relationship. Once this relationship is clearly recognized, it will be immediately apparent that the Book of the Revelation of Yehoshua the Messiah of Israel is about the final redemption of Israel, just as the judgments in Egypt were about the redemption of Israel. However, this has been made obscure from the beginning for reasons of peace and security for learning and I will not make it easy for anyone to understand who is not willing to work at it. This is the principle I have followed in all my posts on this site and throughout my Mellow Wolf Publications. I will begin with the first study in this series on Redemption Judgements in my next post here sometime within the next few days, God willing.

Proceed Directly To the first post in this series:
The First Seven Judgements In Exodus

Or link first to this important preliminary post, which is a further introduction to the study of the relationship of the judgements in Exodus and Revelation. You can follow the links from there forward to the first post in the series.

144,000 as One

2011-04-24T18:14:00.000-07:00

Numbers 31:1-5

THE LORD said to Moses,

2Avenge the Israelites on the Midianites; afterward you shall be gathered to your [departed] people.

3And Moses said to the people, Arm men from among you for the war, that they may go against Midian and execute the Lord’s vengeance on Midian [for seducing Israel].

4From each of the tribes of Israel you shall send 1,000 to the war.

5So there were provided out of the thousands of Israel 1,000 from each tribe, 12,000 armed for war.

In the Book of the Revelation of Yehoshua HaMashiach we find that these 1,000 from each tribe are multiplied into 12,ooo each, and this 12,000 "armed for war" is therefore mulitiplied to 144,ooo. We should not think that these who are mulitiplied are any less soldiers than the former – or that they are any less soldiers sent out against those who have in the past seduced Israel.

Here in the vision of the great revelation, the warriors of the tribes of Israel will overcome the last Pharaoh, the old nature of the fallen Adam, through their confession of the Good News of Israel's everlasting redemption in the new and refreshed covenant that has come through the blood of the lamb that was slain for her who is his chosen one, his beloved.

Now all the nations will, just for a moment, be without the nurishment of the the overflow, the overspill, of Israel's blessing, that is to say, the blessing that has all along come to her from YodHehVavHeh through Yehoshua HaMashiach. The nations will find that without the blessing of Abraham to taste, the world that they live in is truly a cursed world, full of judgments. Thus, the twelve tribes of Israel will have their victory as one, and through their victory kindness will come in full measure upon the cursed nations, the kindness of God's restorative justice to all the world.

In order to fully understand this, understand that Moshe (representative of Mashiach) sent the 1,000 out from each tribe against the Midianites. This was against the spirit of Amalek, who inspired the Midianite and Moabite daughters through the counsel of Bilaam.

The Midianites at this time represented the "aftershock" of Pharaoh. That is to say, the Israelites were vulnerable to this seduction that was intended to keep them from entering the Land of Testimony. This is the war waged against Israel by Amalek to keep them from entering into Full Redemption from Egypt; they were vulnerable because of the "Pharaoh inside of them". This is the fallen nature of the first Adam. It would prevent Israel from entering into Full Redemption from Egypt until Mashiach would finally overcome it. Finally, Israel would also finally overcome it through their confession of the peace of love given to them by the grace of Yehoshua HaMashiach.

The concealed information here is that the "soldiers" are the "few" who defend or avenge the "many". That is to say, the 1,000 = 12,000 are only corporate Israel in that they are a faithful corporate representation of all Israel, even while the majority of Israel is typified by unbelief and its weakness, its susceptibility to seduction to the allurements of the secular wisdoms and gratifications.

This old nature blindness will not begin to be overcome in Israel completely until it is overcome in Jerusalem in the hour of the great earthquake in Jerusalem spoken of in Revelation 11:13. Thus we see that the 2 witnesses and the 12,ooo of each tribe are of the same army of "the few" and their testimony begins first to be victorious for the sake of the many in Israel in Jerusalem.

New Short Story: The Cripple and The King

2011-04-05T12:01:00.000-07:00

Rabbi Nachman often repeated the statement, "There is no king without a kingdom." Here is an allegorical commentary on this principle.

The Cripple And The King

A Dialogue In Story Form

With Rabbi Nachman's Story of The Seven Beggars

_____________________________________________________________________________

Special post on Clouds, Lightning and Thunders

2011-03-30T12:18:00.000-07:00

Here is a special post on my Kabbalah, Bereshith and Messiah site for understanding how the seven thunders are related to the Shekinah.

New Verse by Verse Notes on Revelation 10

2011-03-27T01:52:00.000-07:00

Jerusalem, Her Passion, Her Hope

2011-03-09T22:36:00.000-08:00

"Jerusalem, Jerusalem
Lift up your gates and sing!
Hosanna in the highest,
Hosanna to your king..."

Jerusalem's hope is not the hope of Athens or Rome, New York or London, Singapore or Beijing. Jerusalem's hope is not stored in parliaments or banks, military headquarters or academies of science. Jerusalem's hope is stored in the hearts of Jewish girls and boys from long ago and from this day and tomorrow. And she fears, she shakes and trembles, to lift up her gates, lest she let those girls and boys down. Yet their hope builds in her and burns in her and stirs her passions like the fire of stars swirling within her. And her gates move and her thoughts hear melodies like thunder far away. Seven thunders send their echos near her and she reaches out with her soul to hear their sound, if it might be that she hears any song that is a song of her beloved that she might sing to him. She hears the echos but cannot quite hear the notes. She strains toward the east and toward the north, toward the west and toward the south. Almost she hears. Almost her lips move. Almost her gates begin to rise.

[The above is a part of an email written to a friend on John 14:6. Read the whole exchange, if you would like, on this WordPress site: Israel's Good News: A Dialogue]

The One Eternal Covenant

2011-02-25T12:29:00.000-08:00

What is the one eternal covenant of God? Is there only one covenant of God, or are there many? What is a covenant, anyway?

Read this post:

The One Eternal Covenant in Psalms 20

The Mystery of God Series #1

2011-02-18T00:18:00.000-08:00

John the Baptist - Yochanan the Immerser - was of the spirit of Elijah/Eliyahu. He had only begun his ministry of preparing the way for Messiah/Mashiach by challenging the inauthenticity of the Edomite-like mindset that had established itself in power to rule over Israel. Herod was, in fact, an Edomite. King Ahab, an actual Israelite king, in the days of Elijah/Eliyahu, however, had just as fully an Edomite-like mindset as did Herod. In both cases the mindset was to take the kingdom by force, not to rule as David ruled, by God's grace, according to the plan of the revelation of redemption, which God revealed as his plan for Israel's existence through Moshe and the prophets.

In fact it was through Abraham that God first revealed his purpose for Israel. This purpose is the mystery of God spoken of in the 10th chapter of the Book of the Revelation of Yehoshua the Mashiach of Israel. Because of this plan, this mystery of God, Abraham, Moses, Elijah and all the prophets desired to see the day of Yehoshua.

The following is from my site, Kabbalah, Bereshith and Messiah

Thursday, February 17, 2011

Notes on the Lily > Zohar

Adam and Abraham

When Abraham heard the call to go out unto a land that God would show unto him the soul of Adam was invited to be in attendance as a witness.

When Abraham walked the boundaries of the Land of Israel the soul of Adam was attached to his soul.

When Abraham viewed the stars of heaven with God from below and from above the soul of Adam was with his soul, marvelling with Abraham at the perspective that was given to him.

When Abraham went in unto Hagar and conceived Ishmael the soul of Adam was with him, but the soul of Eve remained with Sarah.

When Abraham placed Isaac upon the altar the soul of Adam was present and when the ram was sacrificed the soul of Adam rejoiced with the soul of Abraham and the soul of Adam followed Isaac down from the mountain.

Read More...

Jerusalem Will Repent

2011-01-16T23:57:00.000-08:00

The Two Witnesses are a new incarnation of Moses and Aaron "standing before the Lord of the whole earth". WikipediaRevelation 11

The Two Witnesses

1 Then I was given a measuring rod like a staff, and I was told, ‘Come and measure the temple of God and the altar and those who worship there,

2 but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.

3 And I will grant my two witnesses authority to prophesy for one thousand two hundred and sixty days, wearing sackcloth.’

Come and measure... Come and measure not only the Temple itself and the altar but also those who worship there.

Do not measure those who are outside - in the court outside - not yet - but after 42 months it, (they), will be included.

What is this measuring? Corporate Israel is measured. Understand this. One must understand what corporate Israel is. The Goyim are not fully gathered in as of yet. See Romans 11. The goyim who are called are in the courtyard outside. The World of the Resurrection is not yet fully manifested in This World. It is like a dimension overlaid. Only those to whom it is revealed by the Spirit can 'see' it.

When All Israel begins to be saved, after these 42 months, then the called from among the nations, who represent the Goyim, the Nations, will be measured as being within the Temple. Then All Israel will be completely saved. See Rev. 11:15. This is still a mystery in the world but there are some who understand it. If we begin to understand the following, we will begin to understand this mystery.

4 These are the two olive trees and the two lampstands that stand before the Lord of the earth.
5 And if anyone wants to harm them, fire pours from their mouth and consumes their foes...

The pivotal verse for the whole book is 11:13. We are now approaching that verse. Various streams are bringing us to that verse. The primary key to unlock this picture is that, in all other instances, it is given that those who were subject to the judgments of God did not repent. But, here, Jerusalem repents and gives glory to God. The glory given here to God by the Jews of Jerusalem is for the judgments themselves. These all are the judgments of God upon the fallen Adam. Just as Pharaoh did not repent so here the world does not repent. But Israel will repent, beginning at Jerusalem.

The future repentance of Jerusalem after the death and resurrection of the two witnesses is a theme contained within the framework of the revelation of the three woes. In my next post I will draw this out.

NEW: Mellow Wolf Journal

2010-12-14T17:11:00.000-08:00

"Let the Earth bring forth..."I have just launched a new project entitled, Mellow Wolf Journal. The first issue is titled, God's Word Speaks and Listens. With God's help I will complete this first published issue with its one volume for 2010 and then go on to publish four volumes in 2011, etc. I hope to invite others to publish in the Mellow Wolf Journal as I go along.

Go here to access the Mellow Wolf Journal.

View:

Open publication

God's Word Listens To Creation's Prayer

2010-12-04T01:58:00.001-08:00

Creation obeyed the commandment of God's word to come into existence out of nothing. It did so immediately but did not do so fully immediately. It had to do so immediately if it was to do so at all, yet it was not able to do so with absolute completion without the assistance of God's grace of listening as well as His grace of speaking. Both the divine power of speaking and listening are inherent in the nature of the word of God.

Creation's Obedience To Bereshit Bara Et...

On the Issue of The Virgin Birth

2010-11-26T17:52:00.000-08:00

Matthew 1:22-23 Now all this was done, that it might be fulfilled which
was spoken of the Lord by the prophet, saying, Behold, a virgin shall
be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

We read in Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin
shall conceive, and bear a son, and shall call his name Immanuel. That is the King James Version.
In the Jewish Publication Society translation we have: Therefore the Lord Himself
shall give you a sign: behold, the young woman shall conceive, and bear a son, and
shall call his name Immanuel.
The Hebrew is: לכן יתן אדני הוא לכם--אות  הנה העלמה הרה וילדת בן וקראתשמו עמנו אל ... We are led to the following considerations:

Continue reading from the Mellow Wolf Matthew Files:

Link > Chapter 1 ˙Commentary and Notes on vs. 22-23

Matthew

Chapter 1 Text

Update on the Salvation of Jerusalem

2010-10-26T23:59:00.000-07:00

See update here:

The Two Olive Trees and Revelation Chapter Ten

Poem of The Little Book

2010-10-04T23:49:00.001-07:00

In the morning You will hear my prayer...

Poem of The Little Book

based on Psalms 29

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.

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.

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, subduing the many waters of ice and fire.

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

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 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 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 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 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.

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.

Psalms 29:2 and Hearning Seven Thunders

2010-10-04T00:12:00.000-07:00

Torah Scroll Opened in Synagogue

Condensed from a post on Mashiach our Soul
Psalms 29:2 "Give unto Adonay, "The Name," the glory due unto His name; worship Adonay, "The Name," in the beauty of holiness."

That this should be done is the goal of all things that have occurred in the history of the redemption of the world from the time that Adam chose to disobey G-d - and not to give Him the glory due unto His name. This is the reason for the sacrifice of the soul of Mashiach, "the breath of our nostrils."

"Israel can only take sovereignty away from Edom"
"For Scripture declares: ‘deliverers will ascend Mount Zion in order to judge the mountain of Esau, and sovereignty will belong to the Lord’ (Obadiah 1:21)."

... the reference of Obadiah to the deliverers that ascend Mount Zion is a reference to the two witnesses that stand beside Adonay, Adon kol ha-aretz, "the Lord of the whole earth", Zechariah 4:14 These are the anointed ones who will reveal to the world what the seven thunders said, which was sealed up "within John/Yochanan.

Read the full post at Mashiach our Soul under this title:

Psalms 29:2 and Hearing Seven Thunders

The Little Bible That Was Eaten

2010-09-29T00:28:00.000-07:00

Elim "Mute" by roel1943 via FlickrThe Jamieson Fausset Brown Bible Commentary states: "a little book - a scroll, little in comparison with the scroll, the book of Revelation 5:1, which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This smaller book contained only a portion which John was now to make his own, and then to use in prophesying to others."

What is in this little scroll, this little book, is what is not in the greater scroll, the greater book, which in being opened by the Lamb revealed to John/Yochanan the judgment through which the Lamb, Yehoshua, was being and would be revealed as the King of kings, the Anointed King of Israel.

What then is in this little book is of the greatest significance, for it is that which is hidden in the word of God, the revelation of Mashiach that is hidden in the word of God. We see that it is the voices of the seven thunders which have been "muted" within the larger scroll, the larger Bible, and we therefore understand that at the time when the prophecy of this hidden aspect of the revelation of Mashiach charged to John is given the great roar of the seven thunders will be heard in all the world.

Primary Link for Hearing Seven Thunders

2010-09-24T17:52:00.000-07:00

The Mystery of The Seven Thunders

God Shone From Seir - updated 2010

Section 1 Torah Portion Notes ~ Ve'Zoth Ha Berackah 2008/5769 ~ Deuteronomy Chapter 33

John 3:16 and The Jewish Nation

2010-09-20T01:08:00.000-07:00

The Jordan River

We may understand Yehoshua's dialogue with Nicodemus by reading it in this way:
~

There was a Pharisees, named Nicodemus, a ruler of the Jews who came to Yehoshua by night, and said unto him, Rabbi, we know that you art a teacher come from God: for no man can do these miracles that you do, except God be with him.
~

What was Nicodemus wanting to say or to ask? Was he asking about Yehoshua's person, his teaching, his power to work miracles, his relation to the Pharisees, or to the rulers of Israel as a whole? Did his question imply that he thought that Yehoshua was possibly the promised Messiah but that he was confused because he was not doing the things that he expected the Messiah to do?

Yehoshua answered and said unto him, I tell you the truth, Except a person is born again, they cannot see the kingdom of God.
~

Yehoshua answered his implied question by telling him that it was not enough that people saw his miracles. They must see them with eyes enlightened by the Holy Spirit. Then they would not only see that their power was from God but they would also see and understand the meaning of his miracles as foretold by Moshe and the Prophets. From this they would have the right basis for understanding who he was and what he was doing in Israel. For this to happen a person would have to receive a new creation of the life in their soul. They would have to be born again, this time from Above.

Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

Nicodemus asked him how it was possible for a person to literally be born over again while they were yet in their present body and in the present world. It was commonly taught that when converts were baptized and became Jews they became legally a new person, as if they were born again. Nicodemus recognized that Yehoshua was talking about something more than even this.

Yehoshua answered, I am telling you the truth, Except a person be born of water and of the Spirit, he cannot enter into the kingdom of God.

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

Do not be amazed that I said unto you, You must be born again.

The wind blows where it wills, and you hear the sound of it, but you can not tell where it comes from, or where it goes: so is it with every one that is born of the Spirit.
~

Yehoshua explained then to Nicodemus that a convert might be immersed in a mikvah or in the Jordan river where they would be accounted as legally dead to their life as a gentile and legally alive as a Jew but unless they also are immersed in the Holy Spirit, so that they die to their life in Adam and come alive to the life that is given through the Holy Spirit of God, it is of no avail that they are baptized in water.

Nicodemus answered and said unto him, How can these things be?

Yehoshua answered and said unto him, Are you a master of Israel, and do not know these things?

I am telling you the truth, We speak that we do know, and testify that we have seen; and you do not receive our witness.

If I have told you earthly things, and you do not believe what I tell you, how shall you believe if I tell you of heavenly things?

And no man has ascended up to heaven, but he that came down from heaven, even the Son of Adam who is in heaven.

As Moses lifted up the serpent in the wilderness, so must the Son of Adam be lifted up, that whosoever believes in him should not perish but have everlasting life.

For this is the way that God loved the world, he gave his only begotten son that whosoever believes in him should not perish but have everlasting life.
~

For this is the way that God chose to love the Jewish people, he gave his only begotten son to redeem the nation that whoever in all the world believes on him should not perish but have everlasting life.

For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
~

For God did not choose the Jewish people in order to condemn the world, but in order that the world might be saved by His giving his son as a redemption for His family, the Jewish people.

The Harvest of The Goyim

2010-09-07T18:37:00.001-07:00

The Wailing Place
Everything Shaul (Paul) did and said was about the work of planting and harvesting a testimony among the nations, a testimony that the promise made by God to Abraham has been fulfilled in Yehoshua (Jesus) the Messiah. All of this work is now about to be finished.

When it is finished there will be no more adversity coming to the Jew in the name of Christianity. There will no longer be an anti-Semitic Christianity in the world. Instead, it will be acknowledged by everyone who has any interest in Yehoshua (Jesus) at all that he was claimed only to be a Jew of the tribe of Judah of the line of David. He was not reported by anyone to be of the tribe of Benjamin, for example, nor of Levi, nor of any other tribe or people. If he was Messiah he was the promised Messiah of the Jews, not of the Romans, not of the Persians, not of the Arabs nor others. When the work of the testimony among the Goyim, (the nations), is finished everyone, friend and foe, will admit to the importance and truth of this.

It will be admitted by all that if he was the promised Messiah he was giving new revelation to the promise of the Messiah in Israel. He was revealing himself as a Messiah who would be rejected and would freely lay down his life, rather than forcing himself on his beloved bride, Jerusalem. It will be admitted by all that if he is the Messiah he gave himself over to death in order that God might keep His promise to Abraham, the promise He made by covenant with Abraham.

It will be agreed that if he is the Messiah he is the Messiah because he was sent by God to be the Prophet like unto Moses to lead Israel into the perfection of obedience to the Torah. It will be acknowledged that if he is the Messiah he is the Messiah because when he was rejected by his own, rather than condemning his people for rejecting him and his Father who sent him he laid down his life. It will be recognized that if he laid down his life, he laid down his life freely in an act of eternal justification and forgiveness toward Israel. And then the testimony will be clear that he did this in order that God might keep and fulfill His covenant with Abraham, to bless him and his family and all the nations of the earth through him.

It will be admitted by all that if he is the Messiah he will come again to his own when his own are prepared to receive him. For this is truly the Good News of Israel and Her Messiah, the corporate salvation in heavenly places of God's chosen nation, through Yehoshua, her Messiah and Redeemer.

a Shofar a thousand cubits long

2010-09-01T20:20:00.000-07:00

HISTORICAL INTERIOR OF THE RASHI SHUL IN WORMS
R. Tavi said in the name of R. Yoshia: "What do we learn from the following text? 'There are three things that are never satisfied:... the grave and the womb....' How comes the grave next to the womb? - This juxtaposition teaches you that just as the womb takes in and gives forth again, so the grave takes in and will give forth again. Moreover, if the womb which takes in silently gives forth with loud noise [i.e., the crying of the infant], does it not stand to reason that the grave which takes in with a loud noise [i.e., the wailing of the mourners], will give forth [those who are revived] with a loud noise? Here is an answer for those who deny that Techiyas HaMeisim is taught in the Torah."
Rashi cites the verse (Yeshayahu 27:13), "And it shall be on that day, that a great Shofar shall be sounded...." The Midrash entitled Osios deRabbi Akiva elaborates (sec. 9): "How will the A-mighty resurrect the dead in the time to come? He will take up a Shofar a thousand cubits long and will sound it, and it will reverberate from one end of the world to another. With the first blast the world will be in an uproar; with the second, the earth will split," and so on. See also Pirkei deRabbi Eliezer, sec. 34.

http://www.sichosinenglish.org/books/to-live-and-live-again/02.htm#n43

"Every single word of prayer, blessing, thanksgiving and praise that you will say this coming year, are contained within the shofar’s ten sounds" -> Dvar Torah for Rosh HaShanah 5771 -> http://www.breslov.org/blog/

The Suffering Messiah of Israel

2010-07-05T12:24:00.000-07:00

Image by betta design via Flickr

The following is the lead post from my new site:
Scent Essence of Jerusalem

Jesus/Yeshua/Yehoshua did not separate himself from Israel. For the sake of the world learning the nature of his faithfulness he has endured for a long time all efforts to separate him from Israel. He will not allow these efforts to continue forever. Soon he will make all the world to know that no one can call him Christ/Messiah/Mashiach before the Father who seeks to separate him from Israel. But anyone who has done so who has not known what they were doing will be forgiven."

Read More

Hearing Seven Thunders: Notes on The Sermon on the Mount

2010-06-29T14:42:00.000-07:00

Hearing Seven Thunders: Notes on The Sermon on the Mount

Read my Notes on The Sermon on the Mount

2010-06-29T13:15:00.000-07:00

Read my Notes on The Sermon on the Mount by scrolling down,
or by clicking here

For my comments on the implication of these notes on The Sermon on the Mount go here: How We Go On To Perfect Maturity
>

Messianic teachings can clarify Jewish Kabbalistic teachings

2010-06-29T12:50:00.000-07:00

Image via Wikipedia

There is an apprehension that is commonly found in Christianity about Kabbalah. This can be for good reason, as not everything called kabbalistic is from the same source, and there is a use made of Kabbalah by some people which is occult. However, the true source of Kabbalah is Jewish Kabbalah, which is found in mainstream Orthodox Judaism. Occult magic is, of course, idolatry and Jewish Kabbalah, as all true Judaism is without idolatry. Jewish Kabbalah is another way of saying the Jewish Received Teachings about the Vision of the Chariot (as from Ezekiel) and about the Torah's account of Creation. For the very reason that these teachings can lead the untrained mind into spiritual the spiritual confusion of speculation and away from faith in the power of the Hebrew Scriptures to reveal truth and understanding, the deep teachings about the Vision of the Chariot and the Revelation of Creation have been kept - until recent times - from the public at large.

To ask whether Jewish Kabbalah is anti-Christian would require asking if Judaism is anti-Christian and today we have begun to learn that this is not the right question to ask. Judaism may have something to offer Christianity, just as original, (non-imperialistic Christianity) may have something to offer Judaism.

Notes on The Sermon on the Mount

2010-06-28T19:04:00.000-07:00

Image by Fergal OP via Flickr

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

The healed came in great crowds to seek new Torah teachings from the healer. They came in such a great crowd on the mountain that they cold not be refused. Those who were the poorest in spirit came to the front. These were the spiritual orphans for whom the true spiritual son would be moved to compassion, and by having compassion upon these orphans the son would come to maturity and to the place of his inheritance.

Blessed are those who mourn, for they shall be comforted.

Blessed are those who mourn with all the creatures of God who "groan and travail together in pain, waiting for the manifestation of the children of God". These creatures are truly blessed. For a new birth shall come. And they will be comforted.

Blessed are the meek, for they shall inherit the earth.

Blessed are they who do not see themselves as being entitled to judge even those who offend them or who threaten them; who are meek because they fear the Lord God of Israel. For he will be their salvation and deliverance, and will make them the caretakers of his coming newborn earth.

Blessed are those who hunger and thirst for righteousness, for they shall be filled.

Righteousness is the root of the tree of life. Righteousness is the root that gathers in, takes up and learns the way of God's actions. The way of God's actions is the water of life flowing to the tree of life. Oh that all the little children of Adam, of the man and the woman, would know a sky filled with a light that is like a rain gently falling, watering all things with the knowledge of Israel's God! That time is coming! That day will dawn!

Blessed are the merciful, for they shall be shown mercy.

Be merciful unto others, as you would have others be merciful unto you. And if you would be just unto others, let it be with a justice that seeks the way of mercy. For when we show mercy we find mercy.

Blessed are the pure in heart, for they shall see God.

It is those whose heart is pure, whose obedience is pure in going up to Jerusalem to meet with God who, in being seen by God, will see God.

Blessed are the peacemakers, for they shall be called the children of God.

Blessed are those who will lay down their lives in faith in order to remove fear from the world. The first and final source of all friction and conflict between people is the fear of death. Out of this fear Adam sinned. Blessed are those who accept humiliation by the power of divine grace in order to bring peace, for they will be called the brothers and sisters of the son of God.

Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

A world that is broken, a world with its bones shattered, cannot give success to all its children. Some of them it will make victims. Some of them it will make scapegoats. For this, such a world could be easily condemned. But who will show it mercy? Who would save such a world? Anyone who would choose to save such a world must face its returning evil for good, persecution for a voice of truth. God chooses to save such a world as this. The Messiah of Israel chooses to serve his God in saving such a world as this. Blessed are all those who are persecuted because they are attached to him. The salvation of the world shall be their joy! The healing of its bones shall be their happiness and laughter, their great reward. And they shall breathe the air of righteousness in a world without end. For theirs is the kingdom of heaven.

Copyright ©2010 Max Carl Kirk
To Be Continued

Beginning At Moses

2010-06-08T11:54:00.000-07:00

In Luke chapter 24 Mashiach is recorded as teaching concerning himself beginning at Moses. I will briefly outline here the relationship between Moshe's (Moses') prayer for Israel after the sin of the 10 spies and Yahoshua's (Jesus') prayer for Jerusalem and Israel from the execution pole.

The Presence of The Holy Blessed One brought Israel directly from Mount Sinai to the gate of entrance into the Land which He promised to give to Abraham, Isaac and Jacob. Had they entered directly through this spiritual gate when it was in the south they would have entered without the need for the carnal warfare that remains unto this day. They failed to enter due to unbelief in the Shalom of God. Then Moshe prayed for them.

Although Israel would have to wander and enter only by way of violence, ending even in the destruction of the Temple, Moshe sacrificed his own glory and prayed for the glory of the grace of God to be revealed upon Israel. God accepted the prayer of Moshe and went forward with Israel on the path of her suffering.

Moshe prayed that God would judge Israel as though they were only little children not knowing what they were doing. When the violence that led to the destruction of the Temple at the hands of the nations led also to the destruction of the body of Mashiach at the hands of the nations, Yahoshua pleaded form the execution pole with his Father, in unison with the prayer of Moshe, to forgive Israel as little children who did not know what they were doing.

As God accepted the prayer of Moshe so He accepted the prayer of Yahoshua and raised him from the dead and anointed him Mashiach of Israel to lead Israel again to the gate of the south, where Israel stands again at the place to choose the way of faith and shalom or wandering and violence. Now we come to that time where the outcome will be shalom.

62 - A Special Message to My Readers

2010-04-19T19:21:00.001-07:00

Image via Wikipedia

The state of Israel is 62 this year. By the time it is 70 it will have become apparent to the Jewish people corporately that there is not going to be a natural resolution to the issue of war and peace for Israel living in G-d's Land - and her Land.

Yes, we are entering the time of understanding when the mind of Judaism will recognize that the 'secular' state is not secular but is the mind of Benjamin expressing itself among the Jewish People. Now, how can the mind of Benjamin, which is not naturally the mind of the House of Judah, be preserved from destruction?

Let us ask ourselves what Joseph would have done had not Judah offered himself up for Benjamin! Why ask this question? It did not happen. It will not happen. Even those rabbis that are against the State of Israel are for the "non-religious" Jews who, in their view, misguidedly created it. The true heart of the rabbi is a heart with eyes only of prayer and love toward every Jew. Still, we must ask what Joseph would have done had not Judah taken responsibility for Benjamin because it was not Joseph who was making the decisions. It was HaShem. And HaShem can raise children to Abraham out of the stones.

Now I say to you my friends that generic Christianity has been a great friend to the State of Israel in the past but this is nothing like the friend that purified Christianity will be to the State of Israel when the tares are separated from the wheat and inner Christianity is separated from outer Christianity and this Pauline gentile movement is fully converted to a state of spiritual maturity in accordance with the prophecies of G-d. For this is as certain to happen as it is certain that the Anointed Son of David is now sitting at the right hand of G-d.

The correction of understanding and belief in the Good News of Israel and Her Messiah will occur in all the nations unto the end of the earth. And this will occur as Judah becomes more and more willing to offer up himself for 'Benjamin' to prepare the way for the Kingdom. At that time, purified Christianity will begin to bring great material wealth and energy to bear upon the crisis in and around the Land of Israel, in Lebanon, in Jordan and in all the disputed territories of Israel. Through an influx of great wealth and energy the blessing of Abraham will bring the promise of great peace to 'Benjamin'. It is then with great envy that the adversary shall come against the Land, knowing that his time is short. For Judah and Joseph will then be standing eye to eye and heart to heart with Joseph hardly able to restrain himself any longer.

The mystery of G-d that has been concealed until now is revealed in this: G-d is living in the Land and has been every day since he walked its borders with Abraham. Did He depart from the Temple? Yes. Did He depart from the Land? No. His fire is in His Land and will consume all who are not invited there by His word.

But it is said by the sages that His Glory, the Shekinah, went into exile and into the place of suffering with His people. Understand this by asking, How did His Shekinah go into exile? In the form of G-d's Glory or in the form of G-d's Humility?

Did He go with Jacob down into Egypt? Yes, He had already gone there with Joseph. Did He leave His Land when He went down into Egypt? No. His Glory went down into Egypt but His Humility stayed in His Land. And so it is today but in an inversion. For He redeemed the body of Israel once, now He redeems her heart.

Has His Glory then returned to His Land together with the majority of the House of Judah? Did His Glory "make Aliyah" when Israel became a modern state in 1948? Here is the secret of the inversion of the Exiles. After that His Glory returned with the bones of Jacob and Joseph (in the two phases of the Exodus) to His Land, His Glory never again left the Land, but when Mashiach was cast out of the camp the Ruach of HaShem was cast out of the camp with Israel's tzora'as. Thus, while Israel was in Egypt the Glory of G-d was with her but the Humility of G-d remained in the Land, but now the Humility of G-d is in exile with His people while His Glory remains concealed in the Land from which She never left! The Land of Israel is G-d's courtroom. Jerusalem is His witness stand. There upon shall His people testify to the Glory of His Grace. For His people shall not be consumed in His fire, in which all the nations that come against His Land and His City shall be consumed.

Shalom and blessings,
Max Kirk

Abraham's Place

2010-04-08T19:52:00.001-07:00

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Adam was created as the heir of the world.

When Adam came under the sentence of death who would be the heir of the world?

When God spoke to the serpent he cursed the serpent and in the context of cursing the serpent he promised that the offspring of the woman would crush the head of the serpent.

Would the offspring of the woman then become the heir of the world?

The promise was not made explicit to Adam, neither the man nor the woman.

God did not address the man nor the woman with this promise that the offspring of the woman would crush the head of the serpent, nor was there any offspring of the woman there at that time to be addressed personally by God with this promise.

When God made the promise he was only addressing the serpent, and was therefore making the promise to the serpent in the sense that he was making the promise against the serpent, to curse the serpent.

It might be thought to be implicit in this promise made against the serpent that there was a promise being made to the offspring of the woman as a blessing, but there was no one present at that time to receive this promise as a blessing.

It could not be that Adam, either the man or the woman or both, would have been intended to receive the promise as a blessing on behalf of the offspring of the woman as Adam was already under the sentence of death and was being cursed at that very time by God in connection with that sentence of death.

It might be said that the curse of God pronounced upon the man and the curse of God pronounced upon the woman were in some way a mitigation of the sentence of death in that they did not immediately die the moment they came before God after that they sinned but instead were told that they would suffer in various ways for days until they did finally die. Thus the curse might be understood as an interpretation of the sentence by the Judge which provided for a temporary stay of execution and this could be thought of as a kind of blessing. Again, this understanding would be do to an interpretation, not to a direct or explicit expression or promise being given to Adam.

Anyone who had this understanding would have to hope that it was true and wait to see if there was really the sense of blessing and the hope of blessing for Adam concealed in the curse by waiting to see what God said or did further.

What would this have to do with the promise made against the serpent that the offspring of the woman would crush the head of the serpent?

Clearly, if there would be a blessing in this for the offspring of the woman then this blessing would have to do with Adam, the man and the woman, as the woman would have to live long enough to bear offspring in order for this promise to be kept. Therefore, it could be thought that the possible extension of time or temporary stay of execution of Adam was for the sake of allowing the woman to bear offspring in order that this promise be kept.

Why else would Adam be given a certain amount of days to live unless it was in order to overcome the serpent that had overcome them?

Still, Adam, the man, was not blessed with a promise that he would overcome the serpent. And Adam, the woman, also was not blessed with a promise that she would overcome the serpent.

Instead, a promise was made that the offspring of the woman would overcome the serpent. Was it only incidental that this offspring was referred to as the offspring of the woman and not as the offspring of Adam? Indeed, it could be thought from this that it was being implied that the offspring referred to would be the heir of the world in place of Adam.

If as a result of crushing the head of the serpent it were being implied that the offspring of the woman would live and not die, or else live again, then clearly, in contrast to the man and the woman about whom no promise was made that they would overcome the serpent, the offspring of the woman would become the heir of the world.

Yet again, while a promise of God was made here against the serpent, and God cannot lie, no promise was made here as a blessing being given explicitly to anyone, even though it would appear that someone must be blessed through the victory of the offspring of the woman over the serpent.

If anyone were to deduce that the possibility of repentance for Adam and of annulling the sentence of death entirely should be assumed from the fact and form of the curses made upon the woman, the man and the serpent they would be in danger of agreeing with the serpent that the sentence of death was not certain but could be altered.

Even the fact that when God promised that the head of the serpent would be crushed he did not say that the head of the offspring of the woman would be crushed but only that the heel of the offspring of the woman would be crushed or bruised cannot be taken to mean that the sentence of death for Adam could be altered. For God must be believed to mean what he says.

Thus, while there remains a certain sentence of death and while there is also a promise that the offspring of the woman will overcome the serpent all remains at the point of the curse still in a cloak of concealment with what God will say and do in the end being a mystery.

Into this exact situation come Noah and Shem as witnesses of hope and bearers of vindicated faith.

For without any other knowledge or revelation than this there were those who walked with God. There were those from Adam and Eve to Seth and Enoch unto Noah who repented just for the sake of repentance and in so doing prepared themselves for what God was going to say and going to do.

This is the tradition that Noah and Shem brought with them from the other side of the Flood of Judgment to this side, and in this tradition they were prepared for the day of the special revelation when God called Abraham out of the land of the Chaldeans and, for the first time since Adam came under the sentence of death, made a promise directly and personally to anyone to bless them and make them a blessing.

The school of Shem and Eber, therefore, is the place of Abraham, the place where Abraham stands out as the recipient of the Good News of the promise of blessing and of certain life against the backdrop of the sentence of death and against the cloak of concealment created by the curse and the judgment of the flood, cloaking the hope that there would be a redeemer and a redemption for Adam.

What then is the promise made to Abraham and to his offspring? It is nothing other than the promise of the resurrection of the dead! And in this promise is the promise of the victory of the offspring of the woman over the serpent.

For so long as the promise against the serpent was not made personally to Adam or any child of Adam it even remained uncertain what the outcome of the destruction of the serpent would be. Once, however, that the promise of blessing was given to a certain child of Adam, that is to say, to Abraham it became clear that it was the intent of the promise made against the serpent by God from the beginning to bring life out of death through the offspring of the woman.

To this end Noah and Shem stand to testify about the place of Abraham and to bear witness that through Abraham and the promise given to him their hope which was cloaked and uncertain as to whom it applied is made clear and certain as applying to the offspring of Abraham and through this to the blessing of all the world. As it was said to him, “through you all the families of the earth shall be blessed.”

Having then the confirmation of their faith through the Good News given unto Abraham that by the offspring of the woman was meant the firstborn of Adam as the heir of the world and that this firstborn should be, as the one who would defeat the serpent, the great priest unto God, Shem became a priest of this faith for Abraham in order to pass to him the sceptre of testimony to the mystery of God.

May God grant us to understand this well, for the hour is coming upon us when Israel’s cries are reaching to Heaven as in the days of her oppression in Egypt, so that the time of testing is come upon all the world.

New Poetic Commentary on Psalms 115

2010-02-06T14:34:00.000-08:00

Here is a link to my new poetic commentary on Psalms 115, entitled,

Song of Glory and Love

The Seven Healing Trees

2010-01-27T11:59:00.001-08:00

These are the words.

May a Jew write the book

of the seven trees of life

in any language at all?

Is truth a scandal?

Secrets of the roots of the earth,

say the wise,

may be written in passing languages,

but the secrets of the heart and mind of Abraham

are the secrets of the roots of heaven

and may be written

only in the language of the Holy Blessed One.

Rabbi Gamaliel says:

even secrets of the roots of earth,

besides in the divine language,

may be written only in Greek,

to honor the one who was weak

but whose conscience was meek

in the days after Noah's flood.

Fluency is a Torah tongue,

as when the world will become young,

and on the banks of the river shall grow,

on this side of the crystal river and on that,

in the Garden of God's Throne,

the Seven Healing Trees,

with twelve different fruits.

They shall purify the lip of the nations.

They shall sooth the stammering tongue.

Their leaves shall be like honey

for the little children

and like milk to the aged.

For the Seven Healing Trees

shall not know the sun,

for they are lit from within

by the seven spirits of God.

And the forms of their leaves

are the forms of the letters

of the language of God.

And the fragrances of their twelve fruits

are the fragrances of the twelve gates

of the Temple of God.

All eternal souls come from their roots.

Prophecy is their only feeling.

Meekly they receive their healing.

~ ~ ~

From my site: The Poems of Max Carl Kirk

Ode To The Superintendent of Scales

2010-01-26T20:29:00.001-08:00

The human body is a scale.
Its daily dance is the measure of Creation,
the level of limitation.
Therefore the body hungers for touch
in order to increase its measure,
though every touch overbalances the scales.
So the soul is teased to life and to hunger
for the hand of God to reach out,
reach in and balance the scales,
once, twice and forever.

~ ~ ~

From my site: Poems of Max Carl Kirk
Find this and other poems there on the theme of the redemption of the world.....

Link to study on Mashiach's relationship to Israel being our salvation

2009-10-10T23:17:00.000-07:00

Yehoshua asked, When the Scriptures call you elohim, why are you offended when I say that I am the Son of Elohim?

Read more

Prophecy and Wisdom

2009-10-03T11:35:00.001-07:00

R' Avdimi from Chaifah said: From the day that the (first) Temple was destroyed, prophecy was taken from the prophets and given to sages. BT Bava Basra 12a

R' Yochanan said: From the day that the Holy Temple was destroyed, prophecy was taken from the prophets an given to deranged people and to children. BT Bava Basra 12b

Mar bar Rav Ashi heard a deranged person in the market saying that the head of the academy who was now being appointed in the city of Mechasya signed his name, Tavyumi, (Good Days). Although Mar bar Rav Ashi was not in position to be appointed head of the academy, he said to himself, "I sign my name, Tavymi, (Good Days)! From hearing this prophecy from the lips of a deranged person in the market Mar bar Rav Ashi then took confidence to initiate steps that did indeed lead to his becoming the head of the academy in the city of Mechasya at that time. (Ibid. See full account of this incident there.)

"At that time Yehoshua answered and said, I thank you, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent, and have revealed them unto children." Matthew 11:25

Since the wisdom of G-d is hidden from the rebel world and must be revealed by prophecy to begin with, it is evident that it is not truly a step backwards for prophecy to cease and wisdom to be revealed only at the extremes of society, either to the most esoteric tzaddikim or to the deranged and to children. For once the wisdom of G-d is revealed to the rebel world by prophecy, when it is then removed it becomes clearly evident that it is the nature of wisdom in the rebel world to be concealed. And if prophetic insight only remains available to those at the extremes of society, to each extreme end according to its nature, then it is all the more evident that wisdom is by nature concealed from the normal rebel society of the world.

This is a step forward for the world in general and for the world receiving understanding and for the reconciliation of the world, specifically. For if wisdom is concealed from the world but this fact is utterly concealed itself, how great is that concealment? But if wisdom is concealed from the world and this fact itself begins to be revealed, then hope has come into the world.

Proverbs 14:34

2009-09-23T10:07:00.000-07:00

"Charity exalts a nation but kindness is sin for peoples."

In BT Bava Basra 10b we read that Rabban Yochanan be Zakkai asked his students what this verse means. Why is kindness called a sin? What is the reason for the contrast between a singular nation and plural nations or peoples?

Image by E|...| via Flickr

Rabbi Eliezer answered that the singular nation is Israel alone. And while kindness may sometimes be shown by gentiles, when they discover that they do not receive the reward for it that motivated them they may regret the act.

It becomes clear that King Solomon is saying that, without the redeeming word of G-d, given as covenant to Israel alone, human beings are still under the sentence of death and even should they do acts of kindness all their acts are still judged as sin, for they are acts done by enemies of their Creator and by rebels against the true G-d.

Inverted World

2009-09-18T11:52:00.001-07:00

Image by occhichiusi via Flickr

Rav Yosef the son of Rabbi Yehoshua took ill and slipped into a coma.

When he revived, his father asked him, "What did you see?"

He answered him, "I saw an inverted world. The uppermost are below and the lowly are above."

His father said, "You have seen a well-ordered world."
(BT Bava Basra 10b)

"For the first shall be last and the last shall be first." (Luke 13:30)

Commentary on The First Commandments

2009-09-11T09:15:00.001-07:00

“I am G-d, your G-d, who took you out of the land of Egypt, out of the house of bondage. You shall have no other gods beside me.” (Exodus 20: 2-3)

"For the love of Mashiach controls us, because we have concluded this: that one has died for all, therefore all were dead; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised up again." (II Corinthians 5:14-15)

This "all" who were dead in the death of Adam for whom Mashiach died is Israel. And the death of Adam in which Israel was dead was its captivity in Egypt. That is to say that all t

Israel/Egypt border Image by chingers7 via Flickr

he nations lie in the darkness of Adam's death. So long as Israel remained in Egypt, whether bodily or in spirit, (as in the making of the golden calf), Israel remained in captivity to the power of death. But now Mashiach is come and has died for Israel by the commission of the God of Israel, through which he was sent to redeem her. Therefore let us believe in Israel's new life and with the power of the spirit of everlasting life let us hear and obey the God of Israel, who in union with His Mashiach has brought Israel out of the death of Egypt for time and eternity. For as he is raised from the dead so is Israel being raised from the dead.

Let us walk no longer in the idolatry of our own sight, judging ourselves one way and our fellow human beings another way. For when we judge others by our own experience and not by the Spirit of the God of Israel, we build up in the presence of the Savior of Israel the false god of our own mind, making our own intellect a judge and an god to lead us, even as Israel built the golden calf in the presence of the One who had saved her from the death of Egypt. But He is faithful to save us if we return to Him and walk in the truth of His sacrifice for Israel.

Jewish Grace / Gentile Grace

2009-08-22T18:34:00.001-07:00

When the Creator set Israel apart with grace the children of Israel learned to cry out to him for help to become worthy of the promise that the Holy One had created with them in creating their nation for Himself. That He set Israel apart for Himself spoke to them of hope, for they were, like all of humankind, otherwise under God’s sentence of certain death.

The grace of God in the experience of the Jewish people, the children of Israel, must be understood in the light of the issue of the distinction of Israel from the other nations. In being set apart as the only family and nation claimed by the Creator out of a world that was under the dominion of death meant that, by a miraculous grace, God had attached the blessing of hope to Israel, but to Israel alone. The other nations were left entirely at the mercy of death without this grace.

The position of a Kohen's hands when blessing Israel...

The distinction of Israel was marked, but it was marked in the form of promise. The full manifestation of that distinction was not immediate but was to come. Did the distinction mean that the children of Israel would forever alone have this blessed relationship with the Creator? Or were they set apart as the Creator’s nation as only a means toward the end of all families and nations coming in time to also be reclaimed by the Creator? God’s promise was that His blessing would be a blessing for all nations but that blessing would be found exclusively in Israel. In this sense, Israel's being set apart was both and end and a means.

The fact that God established His relationship with Israel in the manner of a promise meant that such questions would be generated. It also meant that the revelation of God’s mind and will concerning these questions would be learned through time. Fulfillment of the promise would bring answers to all questions.

Although the way in which God described His relationship with Israel, from the very first, when He called Abraham out of Ur of the Chaldeans, was in the form of a promise, it is certain that the promises of God must be kept, that if He gives His word, even in the form of a promise that He has not fully defined, it is as though it were already done. Therefore, for a Jewish person the act of faith in crying out to God for help to become worthy of Him in actions and in understanding is an act of faith that takes God at His word, that petitions God on the basis of the certainty of God’s mercy toward Israel.

When gentiles come to Jews as Christians and speak of the grace of God that has been revealed to them, they come with a very different experience of God’s grace, not because the grace of God that they have experienced is different but because they, simply, are not Jews. They have experienced the grace of God without ever having been a part of the nation that was set apart as God’s property by God’s grace. If they fail to take this into account, gentiles coming to Jews as Christians, that is to say, as followers of the one they understand to be the Messiah of the Jews, can effectively nullify the grace of God that they have experienced simply by failing to bless the children of the promise.

Even though the secret for the Jew is to cry out to God for help and the same secret is the secret for the gentile, because they can only each come to this secret from the separate and set apart places where God has placed them, it is very hard for them to recognize and respect one other’s experience of the grace of God. Nevertheless, it is most critical for the gentile to respect and learn to understand the experience of the Jew, for without doing so it is possible for them to nullify their own experience.

Poetic Commentary on Yehoshua's Prayer

2009-08-08T14:52:00.001-07:00

Our Father who is in heaven - Israel's Father, our Father, who is in the Heaven of heavens alone,

hollowed be your name - Re-create our heart and lips with your name.

Image by lyimuse via Flickr

Read the full prayer and poetic commentary

This poetic commentary on Yehoshua's prayer, (The Lord's Prayer), brings forth the secret of the revelation of "the mystery of God," which is spoken of in Revelation chapter 10. Therefore I have posted this link to it on this site. I have posted the full commentary on my site, The Good News of Israel and Her Messiah, where I feel it is more appropriate to place it. The postings on that site are for every ear to hear, every eye to read; they are all about Israel's Joyous News itself. The postings on this site are ultimately for the ear and eye of a few who will stand in the Spirit with Yehochanan (John) and hear the seven thunders and bear the responsibility of hearing them.

V'etchanan (Deuteronomy 3:23-7:11) 2009/5769

2009-07-27T12:04:00.000-07:00

The following is from my Seven Thunder Notes on this parsha:

Image by Stellas mom via Flickr

The message of the Seven Thunders in the time of the last judgment upon the present world order is the message of why God chose Israel. It is the message that God can be known by rebellious Adam only through a word that has never been heard before. This is the message of the Torah itself saying this, that God can only be known by rebellious Adam through this word that is new to Creation, that makes Creation new. The Torah has always said this. When the Torah was first given to Abraham by promise it said this. Only a word from God to come, a separate word, a word that the nations have not heard, because Adam did not hear it, nor was it spoken to him, only such a word as promised to Abraham could bring sinners into a perfect and true knowledge of God. And when the Torah was given to all Israel this is the message that it continued to give in a deeper and fuller way. Repentance was and is only possible, the Torah said to Israel, through the authorization of the commandment of God in the hope of the world to come, the new Creation. For the Torah is not given as a contradiction to the word spoken by God to Adam in the garden, the word saying, In the day you eat thereof you will certainly die. The Torah is given only as a revelation of the hope of the resurrection from the dead.

Read the full notes

Who We Are

2009-05-31T23:05:00.001-07:00

Image by acbo via Flickr

"I have not come to bring the righteous, but sinners to repentance." Yehoshua

Neither pride nor fear of condemnation cultivate repentance. We are the homeless, those who are spiritually disabled by sin, who do not condemn ourselves but hope for the Hand of Heaven to reach us and empower us with strength to enable us, with His Divine assistance, to restore our souls, to repair all damages and to build a holy character.

Why should we who have proven ourselves to be failures and have nothing in ourselves to justify pride have confidence to seek the path of repentance and righteousness instead of simply condemning ourselves as we rightly deserve? It is because the Most High is kind toward His unthankful and evil children and corrects with love those who are undeserving of love and who have left His home and have refused to be called His children.

What shall we say then? Shall we protest because we are they who have stolen their planet from its Maker and are rejected for dishonoring our Creator, who have destroyed the eternal potential of our lives and have made the earth itself homeless? No, we shall utter no protest. For us, the path of repentance can only be one of treating all people with the utter grace, the same grace as we desperately hope for ourselves. If we have enemies because we have abused ourselves and have become so irresponsible for our own souls that others feel burdened just to see us, or if we have enemies because we do not conceal the pitifulness of our case, then we, in following the path of repentance and correction can do only one thing.

We can only love and honor our enemies, for though their disdain for us would block us from the path of repentance if we allowed it to, our own self-defense against that disdain would only re-spark the dying embers of pride within us, which would also block us from the path of repentance. When adversity comes upon us we can only pray that it serves as a remedy to the affliction of our own evil inclination. Therefore we do not judge those who judge us but desire the same mercy that is shown to us will be shown to them. And because our path is too narrow for us to walk in and too steep for us to ascend upon, while we may have many teachers who are taught of God to help us, we can have only one shepherd to lead us, the one who came only for our sakes, only to lead sinners to repentance.

Tzohar

2009-04-27T15:27:00.001-07:00

In Isaiah 60 we read:

Image by Minamie's Photo via Flickr

5 Then you shall see, and flow together, and your heart shall be startled and expanded; because the abundance of the west shall be converted unto you, the select of the gentiles shall come unto you.

10 The children of foreigners shall build your walls...
11 Therefore your gates shall be open continually; they shall not be shut day nor night; that people may bring unto you the select of the nations, and that their leaders may be brought.

Now all the material wealth and all the service that those who separate out of the nations to build up the walls of the holiness of Israel and Jerusalem will bring will in the end turn out to only be bribery and flattery if it is not accompanied with prayers and blessings for Israel and for Jerusalem. But prayers that are offered without understanding of the holiness of Israel cannot be received.

Rabbi Nachman in his teaching entitled, Tzohar, states: “A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend.”

Since gentiles shall labor upon the walls of the holiness of Jerusalem below they shall also elevate the walls of the holiness of Jerusalem above. And for this reason the gates of the walls shall always be open.

It is certain, therefore, that the gentiles who separate out of the nations to build up the walls of the holiness of Jerusalem shall learn the knowledge of the corporate wholeness of Israel, the knowledge of the unity of the twelve tribes, and shall learn to recognize the gate of the tribe where they should each, as various gentiles, attach their prayers of blessing. Only then when they have learned these things will their prayers be holy and received and bring true wealth into the heart of Israel.

The New Universe

2009-04-09T12:01:00.001-07:00

Image by c@rljones via Flickr

Look! Is there anyone among you who can see this? The old universe is passed away. Everything that was in it is made new. The universe was very tiny in comparison with the Torah of the Creator. The new universe stretches out to reach for the full dimensions of the Torah! The old, tiny universe expanded like a bubble whose skin grew thinner and thinner, until it could not exist anymore. Its Creator said, "Enough! Now you will die and live with me." Now the new universe expands in the eternal expansion of the glory of joy, for it is always preceded in its joy by the pathways of the Torah of the Limitless Eternal One.

Look! Before there were damages. But see! In the new universe there are no damages. The beauty of limitations remain as the inheritance of every created soul. But now the Torah burns with love in the core of every soul and no clash will ever arise again. Every ear is learning. Every eye is looking ahead on behalf of the neighboring body and soul. Every soul is watching with understanding the Torah of Israel's Lamb, and acting with humble self-control ahead of the movement where before, long ago, in the universe of good and evil, damages could have occurred. Now, where damages might have occurred before, loving mitzvot always occur. Look! See! Forever and ever, world without end, responsibility grows. For the new universe is a universe of ever growing Torah knowledge and ever growing Torah love.

Is there nothing lost? Is there nothing missed from the universe that has passed away? The righteousness of rectification is lost, for no need for rectification will ever arise again. But this form of righteousness is not missed for it is retained in songs of redemption, songs that are sung at every step and every level of Torah learning by every soul, from the least to the greatest. These are the songs of memory. These are the songs from the foundation of the world, the world now redeemed, the world now learning Torah with every breath, the stars now redeemed, the planets now redeemed, the children of Israel, adopted and natural born, and all their flocks and herds, fish and angels now redeemed and filling the heavens and the earth. There is nothing lost.

The Yoke of Yehoshua's Torah

2009-01-22T21:48:00.001-08:00

The Messiah of Israel is himself the commandment to the nations to believe in the God of Israel.

For Israel he is the ear of obedience.

A Torah scroll in the hands of Yehoshua is the promise of justice, to the eyes of the poor.

A Torah scroll in the hands of Yehoshua is the promise to the "bent reed" that, not only will she not be broken, she will be repaired!

A Torah scroll in the hands of Yehoshua is the promise to the poorest spirit that he will be covered by Yehoshua with the Torah scroll as with a prayer shawl.

Yehoshua shall cover them with the Torah scroll and they shall know their sins are forgiven.

They will hear the commandments of the God of Israel in their broken hearts,

and His commandments shall say unto them, "Live! Rise up and walk!"

By the commandment of Israel's God the lame shall be repaired and prepared to serve at the table of His banquet; they shall carry the treasures of the Lord with grace and beauty!

For the homeless from the hedges shall come with dignity at his command, to be gathered around His table, in the hour when the seventh shofar begins to sound.

They Saw The Voices

2009-01-05T21:25:00.001-08:00

The seven thunders

Thunder upon waters, changing darkness to light
Thunder from the Strong Hand, plucking Adam from the serpent's fang
Thunder crackling through the splendor, lifting Isaac from the altar to the chariot
Thunder like a wave leveling the northern forests and kingdoms
Thunder like rolling fire and steam, waves of plasma, balancing justice and kindness on a plume
Thunder like pillars of heat exploding with redemption in the desert
Thunder like the cry of mothers in the wilderness giving birth to worlds

From my site: Poems of Max Carl Kirk

Isaiah 24 + Psalms 85

2008-12-10T17:45:00.000-08:00

With my own interpretive translation -

(View on I Will Sing With Israel website)
(View as document)

Psalms 85-1 For the Leader. A Psalm by the children of the one that the earth swallowed alive.

Isaiah 24-1 Look! The God of Israel is emptying the earth and turning it into waste. He is turning the the world upside down, and scattering its inhabitants everywhere.

Psalms 85-1(2) God of Israel, You have been charitable unto Your land, You have turned the captivity of Jacob around.

Isaiah 24-2 The same thing that happens to the people shall happen to the priest; the same thing that happens to the worker will happen to his employer; the same thing that happens to the housekeeper will happen to the homeowner; as it happens to the buyer, it will happen to the seller; as it happens to the lender, it will happen to the borrower; as it happens to the creditor, it will happen to the debtor.

Isaiah 24-3 The earth shall be utterly emptied. It shall be completely plundered; for the God of Israel has spoken this word.

Psalms 85-2(3) You have forgiven the iniquity of Your people, You have pardoned all their sin. Selah

Isaiah 24-4 The earth faints and fades away, the world fails and fades away, the powerful people of the earth now fail.

Psalms 85-3(4) You have withdrawn all Your wrath; You have turned from the fierceness of Your anger.

Isaiah 24-5 The earth is utterly defiled by its inhabitants; because they have broken the laws of existence, violated the statute of life, broken the everlasting covenant with God.

Psalms 85-4(5) Restore us, O God of our salvation, and cause Your indignation toward us to cease.

Isaiah 24-6 Because of this a curse devoured the earth, and it is its citizens who are found guilty; for this reason the citizens of the earth waste away, and the people who are left are few.

Psalms 85-5(6) Will You be angry with us forever? Will You show Your anger to all generations?

Isaiah 24-7 The new wine fails, the vine fades; all the merry-hearted moan.

Isaiah 24-8 The happiness of musical instruments stops, the sound of those that rejoice can no longer be heard; the joy of the orchestra is no more.

Isaiah 24-9 They do not celebrate with wine or with song; even those who drink hard liquor have no stomach for it.

Psalms 85-6(7) Will You not bring us to life again, that Your people may find joy in You?

Isaiah 24-10 Broken down is the city of wastefulness; every house is shut up, that none may come in.

Psalms 85-7(8) Show us mercy, O God of Israel, and grant us Your salvation.

Isaiah 24-11 There is a crying in the streets in the middle of all the wine; all joy is turned to darkness, the laughter of the land is blown away.

Isaiah 24-12 In the city is desolation; in the country is utter ruin.

Psalms 85-8(9) I will hear what God the God of Israel will say; for He will speak shalom unto His people, and to His separate ones; those who do not turn back to foolishness.

Isaiah 24-13 For this is how it shall be on the face of the earth, among the nations; they will be like a beaten olive-tree, like scattered gapes upon the ground when the harvest is done.

Psalms 85-9(10) Surely His salvation is near them who fear Him; that grace and glory may find their home in our land.

Isaiah 24-14 Those in the distance lift up their voice, they sing for the joy of the majesty of Israel’s God, they shout from across the sea:

Isaiah 24 -15 'Therefore glorify the name of the God of Israel in the deepfields of light, even the name of Israel’s God, the God of Israel in truth, in all continents from sea to sea.'

Isaiah 24-16a From the farthest reaches of the earth we have heard songs: 'Glory to the righteous.'

Psalms 85-10(11) Mercy and truth are meeting together; righteousness and peace are kissing each other.

Isaiah 24-16b But the words come out of my mouth: I am wasting away, I am wasting away, woe is me! The pretender acts treacherously; yes, the impostor deals very treacherously.

Isaiah 24-17 Terror, and the snare, even the trap, are upon you, all you inhabitants of the earth.

Isaiah 24-18 It will happen that anyone who flees from the noise of the terror shall fall into the snare; and anyone who escapes the snare shall be taken in the trap; for the windows on high are opened, and the foundations of the earth are shaking;

Psalms 85-11(12) Truth springs out of the earth; and social justice has looked down from heaven.

Isaiah 24-19 The earth is broken, broken down, the earth is crumbled in pieces, the earth trembles and totters;

Isaiah 24-20 The earth reels to and fro like a drunk, and sways back and forth like a toppling building; its transgression lies heavy upon it, and it shall fall, and not rise again.

Psalms 85-12(13) Yes, the God of Israel will give that which is good; and our Land shall yield her produce.

Isaiah 24-21 Then, in that day, the God of Israel will punish the armies of the high heavens above, and the kings of the earth below upon the earth.

Isaiah 24-22 They shall be gathered together, as prisoners are gathered in the examination cell, and shall be shut up in the prison, and after many days they shall be punished.

Psalms 85-13(14) Righteousness shall go before Him, and shall make a path for His footsteps.

Isaiah 24-23 Then the moon shall be confounded, and the sun shall be ashamed; for the God of Israel with armies will reign in mount Zion, and in Jerusalem, and displayed before His old ones shall be Glory.

On The Destruction of The Last Idol

2008-11-04T23:42:00.000-08:00

"I am Hashem your Elohim, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other elohim before me. You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them..."

There is only one final way for the adamic mind to be freed from idolatrous concepts - belief in the redemption of the nation of Israel by Yehoshua HaMashiach. Every attempt to imagine this redemption with the natural adamic mind fails. God alone defines this redemption and defines Himself for His Creation for all eternity through this redemption. This is the very message of Yehoshua HaMashiach - the Messiah of Israel - the very message of his person and of his work.

Thus belief, or faith, in every human idea of the divine is hereby destroyed for the sake of its salvation through its redemption by the word of God in which He addresses that idea, whatever it may be. Belief in ideas, ideas of atonement, ideas of salvation, ideas of God as a means of salvation has been rightly criticised as being "easy believism," but belief in the act of God, the act of the eternal redemption of Israel, by which God Himself alone defines corporate Israel, is impossible without the empowerment of God's own Spirit. Therefore in the realm of truth there is no easy believism.

True Biblical belief is not merely a belief in something, in the sense of an idea, but belief in someone. It is impossible to listen to someone in truth without an open heart, a spirit of believing in them and of willingness to believe them. Yet, in order to listen to someone with an open willingness to believe them one must employ one's own experiences to form understandings to listen with. If one leans more to one's own understanding, ideas and knowledge when listening to someone else then one's belief is not as much in the speaker as in one's self.

As a result idolatry finally comes down to whether one believes more in one's own experiences of life when trying to listen to God or believes more in God's Self-Revelation. If one's heart believes more in God as the Speaker, then God's words ultimately interpret all of one's life experiences in ways that make it possible to fully understand what God says. If one believes more in one's own experience and what one knows already, then what one understands while listening is not truly submitted to God as the Speaker to use in revealing Himself. And therefore He is never fully revealed to someone who does not listen to Him with a heart that is open to believe in Him more than in itself.

This is why Israel is highly commended for responding to hearing God speak the Ten Words at Mount Sinai by saying, "We will do and we will hear!" In other words, by seeking to obey and follow these words from God we will learn fully how to hear them. We will let God's word interpret our lives rather than interpret God's word by what we think we know from our lives. We will not lean to our own understanding but we will acknowledge Him in all our ways and trust Him to direct our paths. And this is why Paul said, "If you acknowledge the Lord Yehoshua and believe in your heart that God raised him from the dead, you will be saved."

In the final battle in the human heart with idolatry, which is a battle over which way we are going to lean, we are not going to lean toward believing more in God as the Speaker than toward our own selves and our own understanding as the listeners unless God lays claim to our very experience of life and existence itself, just as He laid claim to the experience of Israel in Egypt. This was God's good news which He declared for all time on Mount Sinai, the good news that He had laid claim to Israel's experience of life and existence in redeeming the nation from Egypt.

And this is God's good news that He declares in the Messiah for all eternity, that He has made Israel's redemption from the nations to transcend even death. And this is the good news for us to hear and be freed from leaning to our own understanding, that God has accomplished His work of corporate judgment upon Adam and has shown Adam mercy in redeeming a branch of Adam, even Israel, in order that all nations and all creatures may be saved from sin and death.

Even now the world is beginning to hear the good news of Israel's eternal redemption through Yehoshua her Messiah and be freed from the mind of idolatry. In the day when the seventh angel's blast upon his shofar has finished ringing in our ears the final sentence of the judge of all the earth will be spoken. Adam will tremble upon the earth but all fear comes from the sin of idolatry and the final idol within us, at that time, will be smashed, and we will listen and we will hear only the Word of God and as one world we will know the Good News.

My Updated Comment On Revelation 10:5-7

2008-10-04T17:41:00.000-07:00

REVELATION 10

5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven,
6 And swore by him who lives forever and ever... that there should be time no longer:
7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV

6 ... there would be no more delay. ESV

Time is revealed and defined
in relation to the mystery of God in the world.

The mystery of God, as revealed to his prophets,
finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.
Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.

In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.
Likewise here, God created the world with a mystery and a suspense.

That mystery and that suspense take time, delay...
It is thus that time as we know it is created.

Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God
on an Eternal Sabbath Day.
According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story,
of the suspense, of the mystery, of time,
will happen when the Angel of the 7th Trumpet
begins to blow.
At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,
who are sealed with the knowledge of the name of God
in their foreheads,
shall prepare the world for the final days of the mystery.
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.
Therefore he shall return to Jerusalem
and they will receive him, saying,
"Blessed is he who comes in the name of the Lord!"

For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
(Habakkuk 2:14)

The Line That Is Drawn In The Earth

2008-09-27T16:15:00.001-07:00

Where is the advance of human empire and technique in the earth all coming too? Is there no final meeting place with God, where it will be determined who will ultimately rule over the world, God or the human race?
The human race as a whole does not acknowledge the God of the Bible or obey Him. A large percentage of the human race has submitted itself to the idea of God that is portrayed by the Koran. An even larger percentage has committed itself to the agnosticism of modern science. Many others have come to agnosticism or spiritualism through other notions.
There is a very large percentage that gives verbal acknowledgment to the God of the Bible through Christendom, but how many of the people that make up this large percentage are prepared to be martyrs, witnesses unto death in the service of the Creator's conflict with His world?
If God would allow the world to simply go on forever as it is, overturning nature, conquering even the moon and the stars, would not the human race continue forever to say that there is no God? Would they not continue forever to obey their own evil inclination, serving above all the principles of force and power and the consolidation of wealth, and not submitting to the righteousness of the rule of love?
There is a time and a place wherein God has drawn the line, and this shall be revealed in the world at just the right time. The God of the Bible shall take a stand before His children, all the children of the earth, as the God of Israel, and they shall not pass. They shall face Him and find no way around Him.

On The Mystery of God and Unity With God

2008-09-16T12:58:00.000-07:00

It is the belief within Judaism that Torah, Israel and God are together one. This is not a belief in some form of pantheism nor any form of belief that certain special people are their own Creator. It is a belief in the possibility of unity in spirit/ ruach. God is ruach, and G-d is even more than ruach. God is beyond infinity and beyond comprehension. But through His Ruach God is capable of transcending His own transcendence and making Himself known to us on the level of our ability to know Him. When we speak of unity or unification in spirit/ruach we are speaking about love. The essence of love is life and the essential form of love is actions of righteousness. Answer this, if you say you are a Christian, do you believe in the complete unity and oneness of Yehoshua (Jesus) with God?
It is these things that I am discussing, Torah, Israel, love, life, and actions of righteousness that we should be thinking about when we talk about the unity or oneness of Yehoshua with G-d; we certainly should not be thinking about our own personal imagination of metaphysical notions of deity. Our own notions of deity are not those revealed by the Scriptures to which Yehoshua constantly referred and with which his mind was filled when he prayed for us, “that they all may be one; as You, Father, are in me, and I am in You” (John 17:21).

So how then can we think of the unity of the Father and the Son in truly Scriptural terms, in terms of Torah, Israel, love, life, and actions of righteousness? Let’s begin by asking these following questions:
Who called Abraham out of idolatry?

Who brought Israel out of Egypt?

Who taught Moses?

Who listened to and answered the prayer of Moses and preserved Israel when they sinned with the golden calf, to show that God had not brought Israel out of Egypt in vain?

Who listened to Elijah and comforted him and honored Elijah’s words?
Who chose Jerusalem? Who chose David and made him king?

Who labored with Israel through apostasy after apostasy and through exile after exile and always through the struggle to return to the land of testimony to the one true God?

Who stood all but invisibly with Daniel in the furnace, saving this tsaddik, this righteous individual, in order that he might finish his most unique service to Israel?
Now if we say that we are a Christian, a follower of Yehoshua, a witness that he is the true Messiah of Israel, and that in Torah and love and life and actions of righteousness he is transcendently one with God, do we not believe that in all the history of Israel the spirit of Yehoshua was one with the spirit of God? How then, if we are his student, could we ever say that after all of these things in which the ruach of God labored with Israel, that Yehoshua struck back at Israel and disowned Israel?
Indeed, if Yehoshua, dying upon the pole and looking down upon Jerusalem, prayed for Israel, as Moses had before him at the sin of the golden calf, “Father forgive them, for they do not know what they are doing,” is it possible that the oneness of Israel and God could ever be broken? Is not God’s anointing of Yehoshua His anointing him as the King of Israel? Is this not the very answer to Yehoshua’s prayer? If we would come to a truly Scriptural knowledge of the oneness of the Father and the Son let us begin, then, with a truly Scriptural knowledge of the eternal oneness of God and Israel in answer to the prayer of Yehoshua.

On "The Mystery of God"

2008-05-26T16:22:00.001-07:00

In the seventh verse of Revelation chapter ten we read: "In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished, as he has declared unto his servants the prophets." What does Holy Scripture mean by this term, "the mystery of God"? The very purpose of God's choice, and, by His choice, His creation, of one nation alone, was to overthrow all fallen human ideas of Him. For it is ultimately in the redemption of Israel that God reveals Himself to all Creation as He is. It is in the atonement that God made for Israel through Yehoshua (Jesus) for the purpose of saving all Israel and returning his nation to his land that the God of Israel, the true Creator of heaven and earth, is overthrowing all idolatry of thought and expression. This redemption of Humanity is occurring in all times and places but there is one time and place in which the victory of God over all ideas of sinners about Him will be finished. It was finished as to the provision of an eternal atonement for the nation in the death and resurrection of Israel's Redeemer and it will be finished in the form of the salvation of all Israel in the land when the nation of Israel's eternal redemption is openly and undeniably declared before Jerusalem for the hope of all the world.

Extracting The Midnight Oil from Prophecy

2008-05-09T15:44:00.001-07:00

The testimony of Yehoshua (Jesus) is the spirit of prophecy. So says Holy Scripture (Rev.19:10). Some say that the prophecies of the Bible are almost all already fulfilled in the past, in the first century or long before that. Others say that the prophecies of the Bible are being fulfilled now in the era of the Church. Still others say that a great many of the prophecies of the Bible remain to be fulfilled in the future. We will see how all of these are true. Yehoshua HaMashiach (Jesus Christ) is the same yesterday, today and forever (Heb. 8:13).

ON Luke 20:27-38 NOTES ON CORPORATE ADAM

2008-01-19T13:08:00.000-08:00

Luke 20

27 ¶Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

Having doctrine, testing, but still personal questing possible, as Nicodemus...

28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
Question is about:

1. Yevamos
2. Halakah
3. Relation of Yevamos, halakah in this world and world to come
4. Rectification aspect of Halakah, specifically with regard to Yevamos
5. What the Messiah might reveal about this matter
6. What Yehoshua (Jesus) might say in relation to this
a. if he is the Messiah
b. if he is not the Messiah
7. What the truth is that they might seek, through which they might be set free.

29 There were therefore seven brothers: and the first took a wife, and died without children.

One brother would seem to be enough to ask the above questions. Why then does the question go on from here? This would almost seem to be like a rabbinical/Talmudic processes of reasoning. Does any attribute of Halakah change as we add brothers?

However, there is an appearance that the compounding of brothers is to make a point somehow that the idea of resurrection would be not only wrong but disastrous.

30 And the second took her to wife, and he died childless.

Now first of all, whose wife is she in this world, as to regard to support, etc.? Does death both cause the problem and solve it? No. So then, in one way this is the question, Whose wife will she be in the world to come, as this will tell us whose wife she is now before the Torah in this life. This will further clarify for us what the Torah lesson of yevamos really is, what it really means, what we are really to understand from it - ultimately about Messiah.

There might also be a Talmudic type of question here. Did each brother formally marry her? Or were they only 'husbands' to her through yevamos? This possible question will also be comprehended in the answer of Yehoshua (Jesus).

31 And the third took her; and in like manner the seven also: and they left no children, and died.

Even the final husband left no children. All of these are "redeemers" and yet they are all fruitless. None of the later six bring forth seed to the first husband. If one did, would he not be her actual redeemer? and then would the first husband for whom seed was brought forth not actually be her husband in the complete sense of 'natural' redemption according to the Torah? Is this not the meaning of yevamos?
32 Last of all the woman died also.

So she enters the World to Come bodily at the time of the resurrection together with the seven "husbands". Do the speakers believe this? Not apparently. The clear appearance tells us this is nothing but a trap. But if we judge by appearances we do not judge with righteous judgment. God sees the hearts.

33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
If we judge with charity, the question itself seems possibly open to learning something that is not already known. To this possibility Jesus speaks. Otherwise why would he have answered at all in the manner of teaching, as he did?

34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:

Marriage is a defining aspect of the very infrastructure of This World.

35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Why, "...they which shall be accounted worthy to obtain that world..."? Why not just, "They who enter that world..."?

As marriage is a defining aspect for the infrastructure of This World, so the process involved for obtaining That World is, (in parallel), a defining aspect of the infrastructure of That World. This World is in a fundamental way built on marriage. That World is in a fundamental way built on the process involved in obtaining worthiness of it.

In the resurrection and the World to Come all marriage has been rectified, settled and sealed. It can no longer be altered through divorce or death or yevamos. The whole family tree of Adam is rectified and every family limb and branch is forever set where it was designed by God to be, through the redemption of Adam in the Chosen Limb of Israel.

36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

In That World death is no longer possible because sin is no longer possible. As the multitude of angels in the world to come are complete in one unified spirit before God, so the new Adam, in all its designated families, redeemed in the redemption of Israel, are then made complete in one soul. The children of the resurrection shall be one Bride of one Son of God, with one Parent who is known fully through the Son.
37 Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

This mystery could already be understood in the spark that ignited the mystery into its full blaze. For as soon as this mystery was revealed to the understanding it became the true faith of Israel. For God cannot keep his promises to the dead but only to the living. Therefore we may know with certain faith that God will bring back the dead to stand before him to inherit the land which he promised to them.

38 For he is not a God of the dead, but of the living: for all live unto him.

There is a god of the dead but the God of Israel is not he, for the god of the dead is dead, but the God of Israel is the living God! All who belong to the God of Israel must live, though they were dead; they must be healed of all corruption, though their spirits were corrupted with sin and their bodies laid decomposing in their graves. Destruction shall become the food of eternal righteousness and ashes shall become the wings of praise!

2008-01-16T20:09:00.000-08:00

Reading Revelation Chapter 10

1 I saw another mighty angel come down from heaven.

He was clothed in cloud and there was a rainbow about his head.
His face was bright like the sun and his feet were like pillars of fire.

2 In his hand he held a small open book.

He set his right foot down upon the oceans and his left foot upon the lands.

3 Then he cried with a great roar, like the roaring of a lion,

and when he roared seven thunders broke forth in voices.

4 I was about to write down what I heard the seven thunders say

when I heard a voice coming out of heaven saying,

Do not write down what you heard. Seal up what you heard.

5 Then the angel standing upon the oceans and the lands

raised his hand toward heaven

6 and swore by the One who lives in eternity,

who created the heavens and earth and all that is in them that time was now to come to an end.

7 For in the days when the angel who blows the seventh trumpet begins to blow

the mystery of God will be completely brought forth in the world,
even the mystery of the knowledge of God
which he has entrusted to his servants the prophets.

8 Then the voice which I heard coming out of heaven spoke to me again and said,

Go take the little book which you see open in the hand of the angel who is standing upon the oceans and the lands.

9 I went unto the angel and said,

Give me the little book. He replied, Take and eat it entirely. It will make your stomach sick but in your mouth it will taste like honey.

10 Then I took the little book from the angel's hand and ate it entirely.

It was like honey in my mouth but made my stomach sour.

11 He then said to me,

You must prophesy again to races and nations and in different languages, and to all the world rulers.

A COMMENT ON REVELATION 10:5-7
5 And the angel which I saw stand on the sea and on the earth lifted up his hand to heaven, 6 And swore by him who lives forever and ever... that there should be time no longer: 7 ... the mystery of God will be finished, as he has declared to his servants the prophets. AKJV

6 ... there would be no more delay. ESV

Time is revealed and defined
in relation to the mystery of God in the world.

The mystery of God, as revealed to his prophets,finally being completely brought forth and unfolded in history means
"the end of time",
or the end of delay in the revelation or manifestation of God.

Yet the translation that is often given, "there shall be no more delay",
can give the wrong idea.

In the unfolding of a mystery it is not that there is unwanted delay
but that there is necessary and purposeful suspense involved
in order for hearers of a story to become prepared
to understand the conclusion and whole purpose of the story.

Likewise here, God created the world with a mystery and a suspense.

That mystery and that suspense take time, delay...
It is thus that time as we know it is created.

Why was Creation not made eternal at once in the beginning?
So that the world could come to know God as God desired to be known.
So that the world could come to rest with God,
in a true and pure knowledge of God on an Eternal Sabbath Day.

According to The Book of The Revelation of Jesus Christ,
the beginning of the end of the story, wich is the end of the
suspense, the end of the mystery, the end of time,
will happen when the Angel of the 7th Trumpet
begins to blow.

At that time all the servants of God,
of all the tribes of Israel,
and all who are grafted into those tribes,

who are sealed with the knowledge of the name of God
in their foreheads,
shall prepare the world for the final days of the mystery'

and for the end to the mystery.

How shall they do this?
They will declare the good news that Jesus did not condemn
but forgave his nation Israel.

Therefore, when the good news of this consolation is received,

he shall return to Jerusalem
and Jerusalem will receive him, saying,
"Blessed is he who comes in the name of the Lord!"

For the earth shall be filled with the knowledge of the glory of the LORD,

as the waters cover the sea.

(Habakkuk 2:14)

A POETIC COMMENTARY ON PSALM 29

2007-11-11T23:58:00.000-08:00

1 Angels of the Final Revelation: Let us with you acknowledge the God of Israel as the God of all glory and strength!

2 Angels of the Revelation of the Messiah of Israel, honor The Great Name, the name of the God of Israel, acknowledge the One Holy Name by arranging yourselves according to the pattern of the beauty of holiness.

3 Go forth angel upon the white horse, ride upon the waters! Let your trumpet blast. Announce the coming of the God of Sha

bbat, the God of Israel! Go forth, let your 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 thunder upon the waters.

4a The voice of Israel’s God thunders with great power, killing and making alive. Ride, angel upon the red horse! Take the world’s false peace away as you ride by! Take it away with the truth, with the truth spoken in love, even if the nations, like rebellious children react with violence, still, take away their false peace.

4b Every human heart aches, every human dream breaks, as the angel on a black horse passes. 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 that compose the majesty of the God of Israel!

5 God breathes His name softly and the cedars of Lebanon break. When God says, “I am the God of Israel,” the tall cedars of the nations break off; they fall toward hell… Death, like an angel vulture approaches on a pale horse. But the nature of angels is melted down like gold and silver and is molded new; the head of humanity is cut off and replaced with Israel’s Messiah, when the angel of Death approaches on an ash colored horse.

6 On the day that the ashen horse passes through the nations, all lands will shift to and fro and move from their places. Lebano

n and its high mountain will skip over a chasm opening 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 colored horse passes through…

7 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 the letters of God’s Torah. In a moment they shall surgically strike the earth. The arms of the chariot of the God of Israel shall strike through the sun, so shall His voice answer the prayers of Israel.

8 The thunderous voice of the God of Israel rolls

across the wilderness nations where Israel wanders. The continents quake and tremble. The planet holds its breath and the forests begin to wilt. 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, and Israel’s final testimony to the truth of her God begins.

9 Adam named all the animals, then he sinned and his violent hand came down upon them. The voice of the God of Israel rings with the echoes of a shofar, a sound of judgment and great compassion throughout all the worlds, liberating all things from the sin of Adam. It is the moment for the birthing of new heavens and a new earth. All worlds shall be planted with the for

ests of God. Jerusalem above and below roar with the voices of joy in the praises of the God of Israel!

10 Elijah came in the Spirit to Noah in the ark and opened a window that he might look out and see the God of Israel sitting upon the flood. The God of Israel sits from before the beginning to beyond the end, King forever.

11 Israel’s God will receive the testimony of his people. She shall confess that her father, Adam, in whom she was first created is no longer her blood, but herm Messiah, the Son of Adam, is now her blood, in whom she has been created again, yes, a second time, through the mystery of God

2007-11-11T23:48:00.000-08:00

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2007-11-05T14:55:00.001-08:00

Reading Revelation Chapter 10

I saw another mighty angel come down from heaven. He was clothed in cloud and there was a rainbow about his head. His face was bright like the sun and his feet were like pillars of fire. In his hand he held a small book that was open.

He set his right foot down upon the oceans and his left foot upon the lands. Then he cried with a great roar, like the roaring of a lion, and when he

roared seven thunders broke forth in voices.

I was about to write down what I heard the seven thunders say when I heard a voice coming out of heaven saying, Do not write down what you heard. Seal up what you heard. Then the angel standing upon the oceans and the lands raised his hand toward heaven and swore by the One who lives in eternity, who created the heavens and earth and all that is in them that time was now to come to an end. For in the days when the angel who blows the seventh trumpet begins to blow the mystery of God will be completely brought forth in the world, even the mystery of the knowledge of God which he has entrusted to his servants the prophets.

Then the voice which I heard coming out of heaven spok

e to me again and said, Go take the little book which you see open in the hand of the angel who is standing upon the oceans and the lands. I went unto the angel and said, Give me the little book. He replied, Take and eat it entirely. It will make your stomach sick but in your mouth it will taste like honey. Then I took the little book from the angel's hand and ate it entirely. It was like honey in my mouth but made my stomach sour. He then said to me, You must prophesy again to races and nations and in different languages,

and to all the world rulers.

The Two Olive Trees and Revelation Chapter Ten

2007-10-05T09:43:00.000-07:00

I do not believe that the two olive trees are simply two individual prophets standing alone but rather that they are primarily the two houses of Israel united in Yehoshua HaMashiach. Yes I believe there will be those who speak representatively for each of the houses but their power as speakers will not be invested in them as individuals even as it was not in times past. For the power of every prophet is corporate Israel. Nor do I believe that at the time the testimony is given to Jerusalem that either house will have been identified openly in such a way that their representative speakers can openly claim the authority to speak for their house.

Rather, Ephraim will still be known as the Goyim and Judah, as a house, clearly will still be in denial of Yehoshua HaMashiach. Nevertheless, in Mashiach the Jew and the Gentile will be fully united, fully aware that this includes a mixed multitude of individuals whose motives are not all equal.

{Note: The idea of Gentile and Jewish witnesses standing together in Jerusalem - and it being accepted by both that the Gentile witness stands in the office of Ephraim, even though Ephraim can not be legally restored by anyone but Mashiach Yehoshua, who will still be Above - this idea is very far away from being acceptable today (2010) but things will begin to change very rapidly when the need arises. That is to say, Jerusalem's need.}

Instead of the tribes being named openly in the world, (although they will be sealed with the truth of the Good News of God in a perfect collective maturity of faith), I believe that the very reason that they will give their testimony in and to and through Jerusalem is so that the hour can come when Mashiach will reveal all things pertaining to each person according to their tribe, according to the natural branches and according to the branches grafted in. It is to this that I believe the angel made reference when speaking to John as recorded at the end of Revelation chapter 10. Just as John the Baptist was Elijah in the spirit, so the two witnesses, the two houses, will be a manifestation of the spirit of John the apostle, as is foretold.

Update to this post November 23, 2010

What I have said above is not unrelated to what is said on sites like: End Time Essentials, where one can read the following:

"God has concealed key prophetic information that will be vital in the End Times. He will reveal it to the Church (Rev. 10:4). He will raise up the two witnesses (prophets) who will help God’s people with great power during the last 3½ years of the tribulation. Jesus will also raise up prophetic messengers who will carry the “seven thunders prophetic messages”. My prayer is for 10,000 forerunners to serve in the end-time drama in each local and regional part of the earth."

The ideas from that site must be understood in context of a belief system based on a rapture idea of the church. Therefore, while it seems to me that the Spirit of God and the word of God press the writers on that site toward the thought expressed in this quotation, for example, the dispensational replacement theology that gives context to their thought makes it very different from the understandings I am expressing here, even though there are parallels. The question at issue for me with regard to the dispensational system is not one about the idea of a "rapture" per se, but one about the idea of a church that is defined as a body and bride that is independent of Israel and of Israel as corporately redeemed by Mashiach.

If one ceases to hold to such a definition of the church or churches and defines the assembly and assemblies of converts to the faith of Messianic Israel as aspects of Messianic Israel, then there is no notion of a "church rapture" possible. There is, however, the possibility of seeing the dispensational rapture theory as a metaphor for the hiding away of the corporate body of Israel from the adversary, so that it is impossible for her to be destroyed. This means that the individual children of the Bride will be the target... But the deep vulnerability of the individual believer is due to the whole in their faith left by the failure to recognize and confess the corporate definition of Israel by Mashiach and Israel as corporately defined by Mashiach being redeemed by Mashiach.

Reading Revelation Chapter 10

2007-10-05T01:59:00.000-07:00

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