Psalms Chapter 81 תְּהִלִּים
Bible - Psalms - G-d speaking to Yehosef: “In distress you called out, and I released you; I answered you when you called privately with a thunderous reply” |
Sunday, April 5, 2015
For Pessac
Wednesday, April 1, 2015
Messianic Applications of The Teachings of The Vilna Gaon
Thoughts On Yehoshua HaMashiach In Light of Teachings of The Gaon, Rabbi Eliyahu of Vilna, On Mashiach ben Yosef
Preliminary Note by Mahx:
We will take an introductory look here at what the Vilna Gaon says about Mashiach ben Yosef. Before we do, I would like to make a few comments about what we should be thinking about when considering teachings about Mashiach ben Yosef in relation to Yehoshua HaMashiach. We might, indeed, look at Yehoshua in his present concealment from Israel and from the world in accordance with the way in which he was and is represented by Joseph/Yosef.Looking at Yehoshua in this light, we will need to remember that even though he is concealed from Israel and from the world at the present time at the Right Hand of God, he is nonetheless declared to Israel and to the world to be Mashiach ben David, anointed by the God and Father of Israel through the resurrection of the dead. Therefore, while we see mystery and concealment reflected in the Gaon of Vilna’s account of the promise of Mashiach in terms of his speaking about Mashiach ben Yosef, (indeed in terms of speaking about two Messiahs), there is even more mystery in the apostolic account that is given concerning the person of Yehoshua as Mashiach.
For Yehoshua is said to be concealed and revealed at the same time, for he is revealed to select disciples, in whom and through whom he is also mysteriously revealed to the world. While his disciples in all generations are said to be anointed ones themselves, anointed through being united to Yehoshua through one spirit, and while they represent the beginning of the revelation to the world of Yehoshua's resurrection from the dead, this is still within the aspect of concealment. All generations of his disciples are witnesses to his resurrection but he himself is still deliberately concealed by God!
His revelation to Israel and to the nations is something which is promised to come as the last act of history. He will be revealed when time itself is being finally prepared to meet eternity. It will be in that context that all Israel will be completely redeemed an brought back to the Land of Testimony to the One True God out of all nations.
Having these things in mind, it may be of value to us to begin to look at what the Vilna Gaon says about Mashiach ben Yosef.
According to the Gaon, Rabbi Eliyahu of Vilna, below are the seven major principles connected with the approach called the footsteps of the Mashiach, which is based on the sentence, “on each stone were seven eyes [apertures]” [Zach. 3:9]. First I will give a list of the seven “apertures” that the Vilna Gaon speaks about. Then I will supply a summary of the meaning of each, as the meaning is provided at length in the Introduction to Kol Hator. (You can find an Internet Archive of the complete text of Kol Hator here.)
(1) “Yosef is still alive.”
(2) Act and be successful.
(3) [Isa. 60:22] “in its time, I will hasten it.”
(4) By possession and conquest in the revealed end.
(5) Escapees [refugees] in Zion.
(6) Torah from Zion
(7) Tsofnat Paneach.
(1) “Yosef is still alive.”
The decree regarding his murder by Armulus the Wicked will be canceled — by extended exile, and by afflictions and diseases that he will bear; by his accomplishments also, as Mashiach ben Yosef will gather in the exiles; and by our prayers, also, will that decree be canceled. [Jer. 30:7] “A time of trouble it is for Jacob, ” from which he will be saved.Wherever the word “to stand up” is mentioned, it refers to the line of Mashiach ben Yosef, as in the phrase [Gen. 37:7] “my sheaf rose”.
These scriptures allude to Mashiach ben Yosef:
[Ps. 24:3] “who will ascend the mountain of the Lord, ” referring to the ingathering of exiles…
[Ps. 24:3] “who will stand up in the place of his sanctuary” referring to the building…
[Ps. 24:5] “he will receive a blessing from the Lord” refers to something that carries with it a blessing, such as planting…
[Ps. 102:14] “it is the time to favor her.” ‘To favor’ refers to planting as it states, “he will favor its dirt.”
[Jer 31:20] “return to your cities, ” “build Jerusalem...”
The might of Mashiach ben Yosef lies in the miraculous assistance he can offer in connection with the ingathering of exiles that will come about when the awakening comes from below.
(2) Act and be successful
With regard to Yosef (son of Jacob), it says,[Gen. 39:3] “whatever he did, the Lord made prosper in his hand.”As it states in the Midrash on the sentence: “a redeemer will come to Zion.” As long is Zion is not yet built, the redeemer will not come. As Our Sages of blessed memory said (Megillah 17b), “after Jerusalem is built, the son of David [Mashiach] will come.” According to the Midrash, the son of David will not come until Jerusalem is built.
(3) [Isa. 60:22] “in its time, I will hasten it.”
The sages said, If they [the People of Israel] merit it, I will hasten it [the Redemption]; if not, I will bring it in its own time (Sanhedrin 98a). The Gaon commented, even if the Redemption comes at its proper time, I will hasten it. When? “When the smallest become a thousand and the youngest a mighty nation.” The words smallest and youngest refer to Efraim, who is Mashiach ben Yosef. This is also the meaning of “and the things that are to come upon them, will make haste” (Deut. 32). — when the awakening comes from below.
(4) By possession and conquest in the revealed end
All activities must be in accord with one of two lines or paths: one is the line of Ezra and Nehemiah; the other is the line of Joshua.[Deut. 11:31] “you shall possess it and you shall settle in it…” The Vilna Gaon says, “you will dwell in it…by establishing your claim,” (by building and planting — as with Ezra and Nehemiah. By force, if necessary — as was done by Joshua. This refers to the time of the revealed end mentioned by our Sages (Sanhedrin 98a; Megillah 17b) on the sentence, [Ez. 36:8] “you, mountains of Israel, will give forth your branch, and bear your fruit for My People, Israel…
The Gaon wrote specifically that in-gathering of the exiles can be merited by fulfilling the mitzvot dependent on being in Eretz Israel – as in the time of Ezra and Nehemiah. Or again, it may be as it was with Joshua, as it says (Keddushin 26a) in accord with the sentence: [Jer. 40:10] “settle in your cities that you have taken.”
The purpose of gathering in the exiles is to wage God’s war against Amalek.
[Isa. 33:20] “visualize Zion, the city of our designated times, ”
(5) Escapees [refugees] in Zion
[Joel 3:5] “for in Mount Zion and in Jerusalem there will be those who escape, ... and among the remnant, those whom the Lord will call.”...whatever befell Yosef, befell Zion.
As the number of ingathered increases, so the Sitra Achra (the Other Side) will increase its strength.
The abundance in all the upper special characteristics that will come by way of Zion and Jerusalem will be evident in life, salvation, blessings, peace, loving-kindness, mercy, goodness, etc.
Abundance of life
[Ps. 133:3] “there the Lord commanded the blessing of life forever”
[Ps. 27:133] “to look upon the goodness of the Lord in the land of the living”
Abundance of salvation
[Ps. 4:7] “for from Zion comes salvation for Israel”
Abundance of blessings
[Ps. 128:5] “may God bless you from Zion”, etc.,
[Ps. 133:3] “because there the Lord commanded the blessing” etc.
Abundance of peace
[Ps. 122:6] “peace of Jerusalem” —and Jerusalem means the city of peace.
Abundance of loving kindness
[Ps. 133:3].“like the dew of the Hermon that descends on the mountains of Zion” — The “dew of the Hermon” refers to the attribute of loving kindness.
Abundance of mercy
God builds Jerusalem with mercy, as is written: “Who, in his mercy, builds Jerusalem” [see Blessing after meal].
Abundance of goodness
[Ps. 128:5] “and see the goodness of Jerusalem”
[Ps. 128:6] “this good mountain and the Lebanon”.
All of the above are the assignment of Mashiach ben Yosef, because Zion is in line with Yosef according to the Midrash. As long as Zion is desolate, a spirit of impurity prevails and places obstacles preventing the passage of abundance from above.
Only building Jerusalem can strengthen the connection as it states:
[Ps. 122:3].“built-up Jerusalem is like a city united together”
(6) Torah from Zion
“From Zion will the Torah come forth” [Isa. 2:3]. This refers to the revelation of the secrets of the Torah, whose principal source is Zion and Jerusalem.“and the gold of the land is good” [Gen. 2:12].
(7) Tsofnat Paneach. (Hebrew: צָפְנַת פַּעְנֵחַ)
- is the name stated by the Bible (Genesis, 41:45) as given by Pharaoh to Joseph. Rashi says the name means, "He who explains hidden things.When “it is the time to favor her” [Ps. 102:14] Hints in the Torah and in the works of our Sages of blessed memory will begin to be revealed.
People will begin to understand the ways of the beginning of the Redemption and the footsteps of the Mashiach hinted at in the words, “designated deeds, times and emissaries, ” as is written: “the buds were seen on the land, the songbird’s time has arrived, and the voice of the turtle-dove is heard in our land” [Song 2:12]. Also, according to the command, “make straight in the desert a highway for our God” [Isa. 40:3].
Concluding Notes by Mahx
We see that the Vilna Gaon's teachings on Mashiach and specifically on Mashiach ben Yosef can be very illuminating for the study of Mashiach in the Tanakh. One should not simply take over the terminology of Mashiach ben Yosef and attempt to apply it to Yehoshua (Yeshua/Jesus) in an attempt to better align their faith with rabbinic teachings, but rather study deeply both the differences and the common ground in the teachings of the apostles and rabbinic tradition. May we be moved by these studies of the Gaon of Vilna to study the teachings of the whole Tanakh ever more deeply and to ever deepen and expand our faith in Mashiach through the revelations of the Scriptures.Friday, January 16, 2015
The 7th Plague In Egypt
This post resumes the
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The obvious ways this plague is unique include the fact that this plague has more words (119) to Pharaoh than the introductory words to Pharaoh before any other plague, even the last and decisive plague of the killing of the first born. (Blood has 87 words; Frogs, 43; lice none; Mixed multitude, 71; pestilence, 63; boils none; hail, 119; locusts, 98; first born 77).
Also this is the first plague where Pharaoh admits his error when he says: "And he said to them 'I have sinned this time. G-d is the righteous one and I and my people are the wicked ones." (9:27). Also this is only plague where Pharaoh was not asked to free the Israelites in order to avoid the plague. Then the most puzzling words of Moshe "This time I send all My plagues against your heart.." (9:14). Commentators struggle to understand why this, and only this, plague is referred to as "all My plagues" ? In what way is this one plague considered "all My plagues" ? Neither is it the final plague nor is it the plague that convinces Pharaoh to free the Israelites.
We will point a less obvious way this plague is unique further on in our discussion.
We must look elsewhere for the purpose of the plagues. Nechama Leibowitz has pointed out that Pharaoh's first words to Moshe's request were "Who is Hashem that I should listen to His voice to send out Israel? I do not know Hashem, nor will I send out Israel." This is the challenge of the plagues, to teach Pharaoh to know Hashem. The words "to know Hashem" are repeated throughout the story no less than ten times, underscoring the centrality of the idea of ultimately knowing Hashem.
Along this line we see the each group of three plagues is Introduced with words such as "With this you shall know that I am Hashem" (7:17); "in order that you will know that I am Hashem in the midst of the earth"(8:18); "In order that you shall know that there is none like Me in all the land." (9:14). Knowing the G-d of Israel
Clearly knowing Hashem is the point here. But what does it mean to "know Hashem" Knowing his name and how to pronounce it? That would seem to be quite unremarkable. What would it take for Pharaoh to learn this? We must say that Pharaoh must learn what is unique about the G-d of the Jews; how does He differ from the pantheon of gods that existed in the ancient world?
As we said this is the only plague that G-d did not demand freeing the slaves in order to avoid punishment. "Behold at this time tomorrow, I shall rain a heavy hail such as never been in Egypt, from the day it was founded until now. And now send, gather in your livestock and everything you have in the fields ; all the people and animals that are found in the field , that are not gathered into the houses- the hail shall descend upon them and they shall die. (9:18 ff). He, among the servants of Pharaoh who feared the word of G-d chased his servants and livestock into the house (and they were saved). And whoever did not take the word of Hashem to heart- he left his servants and livestock in the field" (and they were killed).
It was this kindness that Pharaoh respected and which led to him to say: " 'I have sinned this time. G-d is the righteous one and I and my people are the wicked ones." (9:27). For Pharaoh to release 600,000 males, able workers from his economy may have been too much to ask of the leader of Egypt, but this simple request (gathering them into the house for few moments ) would be acceptable to all except the most stubborn and rebellious individual.
It is this mix of fair kindness and judgment that exemplifies the G-d of Israel.
The Ibn Ezra points out (not on this verse but on 3:13) that nowhere in the Torah does a human being ever say the words "Hashem, G-d", except in our verse. This term is used in the Creation story, but there it is the Torah speaking, while in Devarim, Moshe says dozens of times "Hashem our G-d" or Hashem your G-d" but in these phrases the words "your G-d" are an adjective. Only in our verse are the two names of G-d (Elohim and Hashem) juxtaposed, each stands alone. Why don't we find this combination elsewhere in the Torah? Because Elohim reflects justice, while Hashem reflects mercy. Justice and mercy are mutually exclusive terms. Justice ignores mercy and mercy avoids justice. It difficult for the human mind to conceive of these opposite attributes living together in peace and harmony, so no one ever says this, except Moshe here. Why? Because this plague and this plague alone exemplifies this unique attribute of Hashem/Elohim.
This is what Moshe means when he said "all My plagues" this plague was the epitome of all the Plagues; because it contains the essential message of all the plagues.
That Mercy and Justice are central to G-d's essence can be seen by G-d's seminal statement about Abraham. (Bereishit 18:19) "Because I know him because he commands his children and his household after him that they keep the way of Hashem, doing charity and justice.."
Exodus Judgements and Revelation Judgements series.
It is time we fully understood the significance of the 7th Plague In Egypt. This is the plague of Hail, and is the key to the plagues in the Revelation.
The following excerpt is from the serial teaching, "What's Bothering Rashi," by Avigdor Bonchek
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Parashas Vaera
The Seventh Plague
The seventh of the ten plagues - the plague of hail - visited on Pharaoh stands out as unique is some obvious ways and some less obvious ways. Its lesson is both profound and central to one of the Torah's main messages.The obvious ways this plague is unique include the fact that this plague has more words (119) to Pharaoh than the introductory words to Pharaoh before any other plague, even the last and decisive plague of the killing of the first born. (Blood has 87 words; Frogs, 43; lice none; Mixed multitude, 71; pestilence, 63; boils none; hail, 119; locusts, 98; first born 77).
Also this is the first plague where Pharaoh admits his error when he says: "And he said to them 'I have sinned this time. G-d is the righteous one and I and my people are the wicked ones." (9:27). Also this is only plague where Pharaoh was not asked to free the Israelites in order to avoid the plague. Then the most puzzling words of Moshe "This time I send all My plagues against your heart.." (9:14). Commentators struggle to understand why this, and only this, plague is referred to as "all My plagues" ? In what way is this one plague considered "all My plagues" ? Neither is it the final plague nor is it the plague that convinces Pharaoh to free the Israelites.
We will point a less obvious way this plague is unique further on in our discussion.
The Purpose of the Plagues
To understand the significance of this plague, we must first understand the purpose of the plagues in general. At first glance we would say they are G-d's way of subduing Pharaoh, bringing him to his knees in order to force him to free the slaves. But this explanation must be rejected because Moshe was told before any of the plagues were inflicted " You shall say to Pharaoh 'So said Hashem, My firstborn son is Israel, So I say to you: Send out My son that he may serve Me. But you have refused to send him out, behold I will kill your first born son." (4:22,23). So we see that the plan from the very beginning was to kill the firstborn son and G-d knew this would break Pharaoh and lead him to free the Israelites. So we ask: Why all the unnecessary suffering to the Jews for the additional months in slavery, if G-d could have killed the Egyptian firstborns at the outset?We must look elsewhere for the purpose of the plagues. Nechama Leibowitz has pointed out that Pharaoh's first words to Moshe's request were "Who is Hashem that I should listen to His voice to send out Israel? I do not know Hashem, nor will I send out Israel." This is the challenge of the plagues, to teach Pharaoh to know Hashem. The words "to know Hashem" are repeated throughout the story no less than ten times, underscoring the centrality of the idea of ultimately knowing Hashem.
Along this line we see the each group of three plagues is Introduced with words such as "With this you shall know that I am Hashem" (7:17); "in order that you will know that I am Hashem in the midst of the earth"(8:18); "In order that you shall know that there is none like Me in all the land." (9:14). Knowing the G-d of Israel
Clearly knowing Hashem is the point here. But what does it mean to "know Hashem" Knowing his name and how to pronounce it? That would seem to be quite unremarkable. What would it take for Pharaoh to learn this? We must say that Pharaoh must learn what is unique about the G-d of the Jews; how does He differ from the pantheon of gods that existed in the ancient world?
The Seventh Plague's Lesson
This then is the point of the plagues. Let us see what the seventh plague teaches us.As we said this is the only plague that G-d did not demand freeing the slaves in order to avoid punishment. "Behold at this time tomorrow, I shall rain a heavy hail such as never been in Egypt, from the day it was founded until now. And now send, gather in your livestock and everything you have in the fields ; all the people and animals that are found in the field , that are not gathered into the houses- the hail shall descend upon them and they shall die. (9:18 ff). He, among the servants of Pharaoh who feared the word of G-d chased his servants and livestock into the house (and they were saved). And whoever did not take the word of Hashem to heart- he left his servants and livestock in the field" (and they were killed).
It was this kindness that Pharaoh respected and which led to him to say: " 'I have sinned this time. G-d is the righteous one and I and my people are the wicked ones." (9:27). For Pharaoh to release 600,000 males, able workers from his economy may have been too much to ask of the leader of Egypt, but this simple request (gathering them into the house for few moments ) would be acceptable to all except the most stubborn and rebellious individual.
It is this mix of fair kindness and judgment that exemplifies the G-d of Israel.
A Remarkable Verse
Let us see a most remarkable verse in this section. After the hail falls and Pharaoh asks forgiveness from Moshe, then Moshe say (9: 30) ""I know that you are not afraid of Hashem, G-d." This remarkable verse looks quite unremarkable!The Ibn Ezra points out (not on this verse but on 3:13) that nowhere in the Torah does a human being ever say the words "Hashem, G-d", except in our verse. This term is used in the Creation story, but there it is the Torah speaking, while in Devarim, Moshe says dozens of times "Hashem our G-d" or Hashem your G-d" but in these phrases the words "your G-d" are an adjective. Only in our verse are the two names of G-d (Elohim and Hashem) juxtaposed, each stands alone. Why don't we find this combination elsewhere in the Torah? Because Elohim reflects justice, while Hashem reflects mercy. Justice and mercy are mutually exclusive terms. Justice ignores mercy and mercy avoids justice. It difficult for the human mind to conceive of these opposite attributes living together in peace and harmony, so no one ever says this, except Moshe here. Why? Because this plague and this plague alone exemplifies this unique attribute of Hashem/Elohim.
This is what Moshe means when he said "all My plagues" this plague was the epitome of all the Plagues; because it contains the essential message of all the plagues.
That Mercy and Justice are central to G-d's essence can be seen by G-d's seminal statement about Abraham. (Bereishit 18:19) "Because I know him because he commands his children and his household after him that they keep the way of Hashem, doing charity and justice.."
Symbolism of This Plague
Look at the beauty of the symbolism in this plague. It was "hail and fire flaming among the hail" (9:24). Hail and fire are incompatible opposites - fire melts hail and the melted hail - water - extinguishes the fire. Two mutually exclusive elements brought together to teach Pharaoh the deeper meaning of this plague.
This is the end of the excerpt from the writings of Avigdor Bonchek.
My Comments
We have seen here how the plague of hail was to teach Pharaoh to know the one true God. We see that the God of Israel is the G-d of justice and mercy at once. But we will see that Pharaoh and Humanity will not learn this from the symbolism alone. Therefore following the measured plague of the Hail will come the full measure plague of the locusts.
Until all is accomplished in the revelation of the Mashiach of Israel, the firstborn of G-d, the will of Pharaoh and Humanity will be hardened against letting Israel fulfill her Torah service to G-d in the Land of God’s covenant.
In my next post in this series I will look more closely at the significance of the plague of hail in the Book of the Revelation of Yehoshua HaMashiach together with its significance in the Exodus. This will bring us directly to understanding the plague of hail in relation to the time of the blowing of the seventh shofar.
Until all is accomplished in the revelation of the Mashiach of Israel, the firstborn of G-d, the will of Pharaoh and Humanity will be hardened against letting Israel fulfill her Torah service to G-d in the Land of God’s covenant.
In my next post in this series I will look more closely at the significance of the plague of hail in the Book of the Revelation of Yehoshua HaMashiach together with its significance in the Exodus. This will bring us directly to understanding the plague of hail in relation to the time of the blowing of the seventh shofar.
Wednesday, December 31, 2014
The Baptism To Come
Isaiah 11:16. And there shall be a highway for the remnant of His people who remain from Assyria, as there was for Israel on the day they went up from the land of Egypt.
Rashi:
And there shall be a highway: in the midst of the water for the remnant of His people.
MCK NOTE:
This is the event toward which all baptism from the time of Yochanan the Immerser points. Read more
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Saturday, December 27, 2014
The Concealment and Revelation of Mashiach
See: The Concealment and Revelation of Mashiach and The Good News
After that Yehoshua made atonement for his own people Israel who did not
receive him, he was taken up into heaven and concealed there from the
world. This concealment is the aspect of grace which is created in his
offering for Israel and continues on. Read more...
The Angel of The LORD
Link to:
The angel of Hashem lead Israel out of Egypt at the burning centre of the cloud of glory by day and the pillar of fire by night.
He appeared in the burning bush to Moshe clothed in the same Shekinah Fire.
He lead Israel through the wilderness clothed in the same Shekinah Fire but without the same revelation of the word of HaShem as before the sin of the golden calf and the sin of the spies.
He entered the land with Israel and sought to guide them in fully settling the land in fulfillment of the covenant.
The angel of Revelation 10 is that angel. It is with that same mission that he brings the Revelation to the faithful in Mashiach Yehoshua.
See also:
See also:
The Concealment and Revelation of Mashiach
Wednesday, December 24, 2014
New Commentary On Revelation Chapter Ten
A Poetically Composed Commentary On Revelation Chapter Ten
by Max Carl Kirk
updated: Thursday, December 25, 2014
An Introductory Note
It will become clear that the angel seen in this vision is The Angel of Adonai, (The Angel of the LORD; Gen.16:7ff; 22:11; Ex. 3:2; Ex. 23:23 with Jdg. 2:1ff; Ps. 34:7). This angel is not Mashiach but is the personal messenger of Mashiach who brings his revelation. It is in the same way that Moshe spoke the word of Hashem in the first person that the The Angel of Adonai speaks the word of Hashem in the first person. Read more on The Angel of The LORD
10:1 Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head, his face was like the sun, his legs were like pillars of fire.
An Immense, Powerful and Awesome Angel
Why Is The Angel Clothed In A Cloud?
There is an overall progressive chronological framework to the narrative of the Revelation from the opening of the seals to the final scenes of the coming of Mashiach. The vision of chapter 10 focuses in on a very narrow window of time in this progression. In doing so, it interrupts, in a way, the flow of the progression. In this way, the vision asks Yochanan, and us through him, to understand why the Angel of Hashem comes at this point in the Revelation clothed in a cloud of the Visible Shechinah Presence. We must consider what it means that we are seeing this at this point since it is in the very form — clothed in a cloud — in which the same angel was used of G-d to lead Israel through the wilderness.This form of appearance of this angel also evokes in us the thought of the promise that we now know so well, "Behold, he comes with clouds, and every eye shall see him, and they also who pierced him." As the angel of Adonai appears clothed in the cloud of the Divinity, so Mashiach himself will appear clothed in the cloud of the Divinity. Therefore, at the same time, (as we will see), the appearance here of The Angel of Adonai alludes to the vision of Mashiach in Revelation chapter one. From this we understand that the appearance of the Angel here prophetically alludes to the truth that the revelation of Yehoshua in his glory that comes only to his faithful at first shall soon come to all the planet. It is the message of the whole of the book to tell us that the fullness of the Revelation comes in its due time. For through him, "The earth shall be filled with the knowledge of Hashem, like the waters cover the beds of the seas."
Temimut, Pureness, Simplicity and Wholeness of Heart
Because of these associations we are led at the very outset of this vision of the angel with the little scroll of seven thunders to think about Israel being finally led, completely, in temimut, pureness, simplicity and wholeness of heart, by Mashiach into the promised land. Israel has not yet ever fully inherited the land, neither internally in the heart nor externally in the physical world. We see we are in this chapter of the Revelation looking at the mystery of the final setting of Israel in the land and her complete service and witness to be given to Hashem, her G-d, the fulfillment of the covenant that the G-d who created Adam and all heaven and earth made with Avraham, Isaac and Jacob.
Israel was corporately baptized into Moshe in the sea, but not wholly with purity and simplicity of faith. Yehoshua the disciple of Moshe led Israel through the Jordan river to rectify her baptism to Moshe. But her rectification was incomplete. Yochanan the Immerser then came like Elisha the prophet, as a disciple of Elijah, to the Jordan river and preached to Israel the tevilah of teshuva, the baptism of repentance, in order to testify to the need for the complete rectification of Israel's baptism unto Moshe, before the coming of Mashiach. And it is to complete this testimony of immersion, of tevilah unto Moshe, that Elijah will be sent to Israel again.
That pure light is the light of G-d’s first commandment to Israel. This is the commandment which gives Israel its faith. This first commandment given to Israel on Mount Sinai, in which G-d commands Israel to be his own, is the very commandment which also generates the temporal light of the sun and the stars.
For had not G-d commanded Israel with the words: "I am Hashem your G-d, who brought you up out of the land of Egypt, out of the house of slavery!" the sun and the moon and the stars could never have shinned with light in the beginning. For it was to be able to witness that day on Mount Sinai, and also the day that would come — the day of Israel's fulfillment of that commandment through Yehoshua HaMashiach — that the sun, moon, and the stars began to shine on the fourth day of creation. And this is what Yochanan saw, when he saw the angel's face shining like the sun.
And he saw that the legs of the angel were white flaming pillars, like chariots of fire, like the pillars of Mashiach’s fiery legs. He saw his leg of victory over death and and his leg of glorious regenerative resurrection for Israel and all who are his. It was those legs of Mashiach which came swiftly in answer to the prayer of Elijah on Mount Carmel. In accordance with the prayer of Elijah the day of salvation and judgment was revealed. For whenever any creator decides to save their work it is a time of judgment for that work, concerning what will be preserved and what will be discarded. So also in saving Israel G-d, the Creator of heaven and earth defines Israel and all his work.
This awesome angel held a little scroll open before him, and he prepared to read from it. While he held out the little scroll, he put his right foot on the seas of the earth and his left foot on the continents of the earth, so all the world was conquered and made to be still by the power of the fiery legs of the angel of The Revelation of Yehoshua The Mashiach.
Then he spoke great words and his voice was like the roar of the angelic lion from before the throne of the Holy Creator. When this awesome angel roared, there came out of his roar, and accompanying his roar, a harmony of seven peals of thunder. With their awesome, ringing harmonic tones, these seven thunderous voices issued seven great messages that were heard by the one who recorded the revelation.
When I heard the messages, the Recorder said, I was preparing to write down the words that I had heard the seven thunders thunder out, but then I heard a commanding voice coming out of the Throne of Heaven itself saying, “Seal up what the seven thunders spoke and do not write it down.” We will learn that the message given by the seven thunders is the very heart and core of the Revelation. It is this innermost core that we are told is not revealed to the world, but concealed. It is The Book of the Revelation of Yehoshua HaMashiach. How is concealment revelation? Indeed, Yehoshua is revealed to be the Mashiach of Israel, but it is only to the few in Israel, not the many. It is only to the few among the nations, not the many. For even if many among the nations come to call him Christ, according to their ideas of a Christ, it is not so many who come to know that he is the Mashiach of Israel. For after that he made atonement for Israel he was taken up in the Shechinah cloud into heaven. This is concealment in the heart of revelation. And this very concealment is the aspect of his sacrifice for Israel. [And this must be discussed fully, in its own right, at a later time, G-d willing.]
This is what was made known to us in that oath of the angel, which was written down for us by the Recorder: “In the days when the seventh angel is about to blow the seventh trumpet, the mystery of G-d is to be perfected in the world." At that time the stage of Jerusalem will be completely set, the mystery of G-d will be perfectly formed in the world and will then, at that time, be revealed in all the world through the spirit of G-d’s Mashiach, just as he has foretold through his servants the prophets of Israel.” [G-d willing, we will study, in context of the surrounding chapters of The Book of The Revelation of Yehoshua HaMashiach, in future posts, what is meant in the oath of the angel by the words, "In the days when the seventh angel is about to blow..."]
And, when I had witnessed this oath, the oath of this great and awesome angel, said Yochanan the Recorder, then the commanding voice that I had heard from the Throne of Heaven said to me, “Go [enter into the vision of the revelation yourself] and take the open scroll that is in the hand of the angel who is standing over all the seas and all the lands of the earth.”
So I went before the great and awesome angel whose roar had echoed in the roar of the voices of the seven thunders from the little book, and I asked him to give me that little scroll. He said to me, “Take this scroll and eat it. It will be difficult for you to digest and will make your stomach ache bitterly, but it is medicine, and its promise, its taste and its aftertaste, will be as sweet as honey in your mouth.” As the word that is revealed is Good News, so the word that is concealed is Good News. Therefore it was sweet to the taste, but it bitter to have to conceal Good News. Nevertheless, there is that portion at the heart of the Good News of the Revelation of Yehoshua the Anointed Ruler and Redeemer of Israel that must be concealed from the world, on account of the adversary, until the hour known by the Father when it shall be made known.
This revelation of concealment made Yochanan to understand that the seven messages of the little book would be sealed within him and within the assembly of those in his personal fellowship, who hear the spirit of this revelation, until the time of the sounding of the seventh trumpet. For at that time all these seven hidden revelations will be made open revelations in the world, in accordance with the prophecy of Elijah's coming. For they who gave the recorder this revelation told him, “You must prophesy again as you are doing now, to many peoples, nations, languages, and kings." For this is the meaning: "Your prophecy is sealed up now at this point of the seven thunders. This concealment is forming the final word of the mystery of G-d now, but so as to reveal it at the end, when that time comes."
Why Is The Angel Crowned With A Rainbow?
There was a brilliant, glorious rainbow shining in a circle above his head. Its radiation of light was like the radiating promise of redemptive fire glowing with its holy mystery. This rainbow above the angel's head was the very rainbow seen by Noah. It is worn like a crown by the angel of Hashem to signify that Yehoshua HaMashiach, the seed of Avraham, would bring blessing to all nations. The promise of the blessing of all the families of the earth through their blessing of Avraham, the blessed of G-d, would be the fulfilment of G-d's promise of hope to all nations through Noah.The Angel's Face Shone
As the moon reflects the light of the sun, so the sun and the stars reflect the light of the first day. The angel’s face shone as a perfect mirror reflection of the very source of pure light. This is the eternal light, the true light of the word of G-d that comes upon all creation, creating and sustaining all things.
The Light Is The Light Of The Commandment
That pure light is the light of G-d’s first commandment to Israel. This is the commandment which gives Israel its faith. This first commandment given to Israel on Mount Sinai, in which G-d commands Israel to be his own, is the very commandment which also generates the temporal light of the sun and the stars.
And This Is What Yochanan Saw
For had not G-d commanded Israel with the words: "I am Hashem your G-d, who brought you up out of the land of Egypt, out of the house of slavery!" the sun and the moon and the stars could never have shinned with light in the beginning. For it was to be able to witness that day on Mount Sinai, and also the day that would come — the day of Israel's fulfillment of that commandment through Yehoshua HaMashiach — that the sun, moon, and the stars began to shine on the fourth day of creation. And this is what Yochanan saw, when he saw the angel's face shining like the sun.
The Legs of The Angel
And he saw that the legs of the angel were white flaming pillars, like chariots of fire, like the pillars of Mashiach’s fiery legs. He saw his leg of victory over death and and his leg of glorious regenerative resurrection for Israel and all who are his. It was those legs of Mashiach which came swiftly in answer to the prayer of Elijah on Mount Carmel. In accordance with the prayer of Elijah the day of salvation and judgment was revealed. For whenever any creator decides to save their work it is a time of judgment for that work, concerning what will be preserved and what will be discarded. So also in saving Israel G-d, the Creator of heaven and earth defines Israel and all his work.10:2 He had a little opened scroll in his hand. He set his right foot on the sea and his left foot on the land.
All The World Was Conquered With A Little Scroll
This awesome angel held a little scroll open before him, and he prepared to read from it. While he held out the little scroll, he put his right foot on the seas of the earth and his left foot on the continents of the earth, so all the world was conquered and made to be still by the power of the fiery legs of the angel of The Revelation of Yehoshua The Mashiach.10:3-4 and he cried out with a loud voice, like a lion roaring. While he called out, the voices of seven thunders sounded. And when the seven thunders spoke, I was about to write down what they said, but I heard a voice from heaven saying, "Seal up what the seven thunders have said! Do not write it down!"
The Roar of The Angel Peals Into Seven Thunders
Then he spoke great words and his voice was like the roar of the angelic lion from before the throne of the Holy Creator. When this awesome angel roared, there came out of his roar, and accompanying his roar, a harmony of seven peals of thunder. With their awesome, ringing harmonic tones, these seven thunderous voices issued seven great messages that were heard by the one who recorded the revelation.
Yochanan Heard But Could Not Write What The Seven Thunders Said
When I heard the messages, the Recorder said, I was preparing to write down the words that I had heard the seven thunders thunder out, but then I heard a commanding voice coming out of the Throne of Heaven itself saying, “Seal up what the seven thunders spoke and do not write it down.” We will learn that the message given by the seven thunders is the very heart and core of the Revelation. It is this innermost core that we are told is not revealed to the world, but concealed. It is The Book of the Revelation of Yehoshua HaMashiach. How is concealment revelation? Indeed, Yehoshua is revealed to be the Mashiach of Israel, but it is only to the few in Israel, not the many. It is only to the few among the nations, not the many. For even if many among the nations come to call him Christ, according to their ideas of a Christ, it is not so many who come to know that he is the Mashiach of Israel. For after that he made atonement for Israel he was taken up in the Shechinah cloud into heaven. This is concealment in the heart of revelation. And this very concealment is the aspect of his sacrifice for Israel. [And this must be discussed fully, in its own right, at a later time, G-d willing.]
10:5-7 The angel who was standing on the sea and on the land then raised his right hand to heaven and swore by him who lives forever and ever, who created the heaven and all that is in it, the earth and all that is in it, and the sea and all that is in it. He swore an oath that the time of the end should no longer be delayed, but that in the days when the seventh angel blows his shofar the mystery of God will be completed. For it shall be just as God made known before hand to his servants the prophets.
The Oath Of The End
It was then, the Recorder continued, that the great and tremendous angel, who was standing on the sea and on the land, acted in a way that explained why it was not allowed that what the seven thunders said should be written down. He raised his right hand to heaven, in order to swear an oath having all the authority of the revelation of Yehoshua the Mashiach. I heard the angel swear by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, that “The time of the end of this present world would no longer be delayed.”Concealment Shall Be Over
The revelation of Yehoshua the Mashiach of Israel is progressively taking place in the world. When that Revelation comes near to its goal great upheavals will occur. This is the meaning of the record of the Revelation that is given in this chapter of the book: The meaning is revealed to us in the oath of the angel. The oath tells us that when the time of the revelation of Yehoshua the Mashiach in the world comes to the same place where in the vision of Revelation Yochanan stood, and heard the seven thunders, but could not write down what they said, then, at that time, the concealment shall be over. At that time, those who receive the hearing off the seven thunders shall be made the voice of the seven thunders, to reveal the judgment of salvation among all nations, according to the measure of their prayer for the peace of Jerusalem.This is what was made known to us in that oath of the angel, which was written down for us by the Recorder: “In the days when the seventh angel is about to blow the seventh trumpet, the mystery of G-d is to be perfected in the world." At that time the stage of Jerusalem will be completely set, the mystery of G-d will be perfectly formed in the world and will then, at that time, be revealed in all the world through the spirit of G-d’s Mashiach, just as he has foretold through his servants the prophets of Israel.” [G-d willing, we will study, in context of the surrounding chapters of The Book of The Revelation of Yehoshua HaMashiach, in future posts, what is meant in the oath of the angel by the words, "In the days when the seventh angel is about to blow..."]
10:8 Now the voice that I heard before from heaven spoke to me again, saying, "Go and take the scroll that is open in the hand of the angel who is standing on the sea and on the land."
Enter The Vision And Take The Little Scroll
And, when I had witnessed this oath, the oath of this great and awesome angel, said Yochanan the Recorder, then the commanding voice that I had heard from the Throne of Heaven said to me, “Go [enter into the vision of the revelation yourself] and take the open scroll that is in the hand of the angel who is standing over all the seas and all the lands of the earth.”10:9 So I went to the angel and asked him to hand me the little scroll. He replied to me, "Take the scroll and eat it; it will make your stomach ache, but in your mouth it will taste as sweet as honey.
It Will Taste Like Honey But Be Like Bitter Medicine
So I went before the great and awesome angel whose roar had echoed in the roar of the voices of the seven thunders from the little book, and I asked him to give me that little scroll. He said to me, “Take this scroll and eat it. It will be difficult for you to digest and will make your stomach ache bitterly, but it is medicine, and its promise, its taste and its aftertaste, will be as sweet as honey in your mouth.” As the word that is revealed is Good News, so the word that is concealed is Good News. Therefore it was sweet to the taste, but it bitter to have to conceal Good News. Nevertheless, there is that portion at the heart of the Good News of the Revelation of Yehoshua the Anointed Ruler and Redeemer of Israel that must be concealed from the world, on account of the adversary, until the hour known by the Father when it shall be made known.10:10-11 So I took the little scroll from the angel's hand and ate it. It was sweet as honey in my mouth, but when I had finished eating it my stomach began to ache. Then I was told, "You must prophesy again regarding many peoples, nations, languages and rulers."
The Concealment At The Heart Of The Revelation
So I took the little scroll that the angel’s held out to me and ate it, said the recorder, and it did taste as sweet as honey in my mouth, but when I had eaten it, my stomach began to ache bitterly, just as I had been told." For this is the mystery of the concealment at the heart of the revelation of Yehoshua, who is for a time the hidden one, but who is the one anointed of G-d to be the everlasting king of Israel, the redeemer of the world. The recorder continued, "Then the one who commanded me and the one who gave me the little scroll to eat spoke to me again." The Recorder understood that the little scroll and what the seven thunders had said was sealed within in him, to be kept in the secret of the body of Mashiach by the Holy Spirit, until the appointed hour.
The Message Concealed In The Recorder And In The Assembly
This revelation of concealment made Yochanan to understand that the seven messages of the little book would be sealed within him and within the assembly of those in his personal fellowship, who hear the spirit of this revelation, until the time of the sounding of the seventh trumpet. For at that time all these seven hidden revelations will be made open revelations in the world, in accordance with the prophecy of Elijah's coming. For they who gave the recorder this revelation told him, “You must prophesy again as you are doing now, to many peoples, nations, languages, and kings." For this is the meaning: "Your prophecy is sealed up now at this point of the seven thunders. This concealment is forming the final word of the mystery of G-d now, but so as to reveal it at the end, when that time comes."The Testimony Of The Assembly That Is To Come
"At that time your prophecy will reveal all that these seven thunders of the holy word of G-d have said". For this message that is concealed is the message about what will become of Jerusalem, of Israel, and of the nations in the final hour of the fully open revelation of Yehoshua the Mashiach of Israel, the hour in which the name of the Father is revealed, when all nations stand or fall with Israel in the hour of her redemption.” For all the earth shall be filled with holy awe for the name of the Father of Yehoshua HaMashiach, the G-d of Israel.
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