This Week’s Bible Study

Study and Test the Entire Bible in a Year, Every Year
– Week 43 –

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In this week’s Bible Study we see “words” [Devarim (דברים)] is both the title for the last book from the scroll of the Pentateuch/ Torah and the title of the first Bible study therein. Devarim means “words.” The English-speaking world calls this book Deuteronomy. The Hebrew title for the book comes from the opening phrase of the book: “These are the words (devarim) which Moses spoke to all Israel across the Jordan in the wilderness” (Deuteronomy 1:1).

One ancient name for the book of Deuteronomy is Mishnah HaTorah (משנה תורה), which means “repetition of the Torah.” This is similar to the Greek Septuagint name Deuteronomos, which means “second law.” The English name Deuteronomy is derived from Deuteronomos.

The book of Deuteronomy is dominated by Moses’ farewell address to the children of Israel as he urges them to remain faithful to the covenant and prepares them for entering Canaan. During the course of the book, Moses reviews the story of the giving of the Torah at Sinai and the trip to the Promised Land, reiterates several laws of Torah and introduces new laws. The book seems to follow the general pattern of an ancient Near Eastern covenant treaty document.

. . . . Continue the Scripture study below.

You will also find study guides by chapter and advanced study of the original languages [including from ancient Jewish and Christian writings] following the Bible study outlines and Biblical texts. While it is our belief that many of the letters of the New Testament were originally written in Aramaic and/ or Hebrew, the Greek texts are used for study even when there are known Hebrew manuscripts (eg. Mathew and Hebrews).


This Week’s Bible Audio, Outlines & Study Guides

Penteteuch/ Torah
Commissioning of Joshua

  • English Text/ Audio: Deuteronomy 1:1-3:22 
  • Hebrew Interlinear and audio
    • Deuteronomy 1:1 | Events at Horeb Recalled
    • Deuteronomy 1:9 | Appointment of Tribal Leaders
    • Deuteronomy 1:19 | Israel’s Refusal to Enter the Land
    • Deuteronomy 1:34 | The Penalty for Israel’s Rebellion
    • Deuteronomy 1:46 | The Desert Years
    • Deuteronomy 2:26 | Defeat of King Sihon
    • Deuteronomy 3:1 | Defeat of King Og

Prophets & Writings
Elijah and Elisha

  • English Text/ Audio: Isaiah 1:1-27 
  • Hebrew Interlinear and Audio 
    • Isaiah 1:1 | Introduction
    • Isaiah 1:2 | The Wickedness of Judah
    • Isaiah 1:21 | The Degenerate City
  • English Text/ Audio: Hosea 9 
  • Hebrew Interlinear and Audio 
    • Hosea 9 | Ephraimites, the Prophetic Watcmen return to eating unclean food

Gospels & Letters
Burial Preparation


This Week’s Bible Study Commentary

These are the Words

A person should always regard “the words” of Torah as something new and exciting, no matter how many times he has studied them in the past.

The book of Deuteronomy begins, “These are the words which Moses spoke to all Israel” (Deuteronomy 1:1). Devarim (דברים) means “words,” and Devarim is the Hebrew name of the book. The “words” of Deuteronomy primarily consist of Moses’ recapitulation of the Torah, hence the common title “Deuteronomy” which derives from the Greek words for repetition of the Law.

The Lubavitcher Rebbe stated that the opening phrase of the book, “These are the words which Moses spoke to all Israel,” imply that a person should always regard “the words” of Torah as something new and exciting, no matter how many times he has studied them in the past. “They should be new in your eyes every day,” says Rashi. Pireki Avot says, “Turn it over, turn it over again, for everything is within it. Look into it and become gray haired and old in it.”

A person should never consider himself to be above learning Torah. If the Torah really does convey the words of the living God, then it continues to impart revelation regardless of how many times a person has read it. It will always be new. When Moses recapitulated the Torah in the words of Deuteronomy, he delivered the same Torah, but it became like new material as he spoke it.

The second redeemer, the Messiah, will be like the first redeemer. Just as Moses reiterated the Torah and it became like a new Torah as he did, the Messiah will reveal a “New Torah” to the world in the Messianic Era. Then the Torah will go out from Zion. All nations will ascend to Messianic Jerusalem to learn Torah from the Messiah. The Messiah’s “New Torah will go forth” to all nations, as it says, “A Torah will go forth from Me, and I will set My justice for a light of the peoples” (Isaiah 51:4).

The New Torah of Messiah is not a different Torah, nor does it contradict anything in the Torah of Moses. Instead, the New Torah reveals the spiritual Torah behind the Torah of Moses, that is, the hidden will and wisdom of God. It will be the same Torah, but the Messiah will reveal the inner meanings. He will open the spiritual dimensions of the Torah and show us the things hidden in the Torah. The written scroll of Moses containing Genesis, Exodus, Leviticus, Numbers, and Deuteronomy can be compared to the physical body; the Torah of Messiah is like the divine soul which animates the body. The sages say, “The Torah which a man learns in this world is like nothing in comparison to the Torah of the Messiah.” Moreover, “the Messiah will elucidate for them the words of the Torah … and he will correct errors in its interpretation.”


This Week’s Hidden Aleph-Tav’s

In the Hebrew Scriptures there are hidden aleph-tav’s [את] that aren’t usually translated into English. But they are very enlightening when we read them in the Hebrew, especially because Jesus/ Yeshua said He WAS the aleph-tav. The את identifies covenant peoples, persons, places, things and titles pertaining to the ownership of property by יהוה Father through את Yeshua our Messiah. As you move through the Laws of Liberty (Torah) notice where the את is placed and where it is not placed. Paul declares in Romans 7:12 the TORAH (nomos) is Holy and the Commandments are Holy (Set apart), Righteous (Just) and Good (of Benefit). Following are the aleph-tav’s [את] we find in this week’s study:

The word Deuteronomy means Words and the author of the Book is Moses as stated in Deuteronomy 1:1. Someone else, perhaps Y’hoshua (Joshua) may have written the last chapter. These sermons were given during the 40-day period prior to Israels entering the Promised Land. The first sermon was delivered on the 1st day of the 11th month (1:3) and the Israelites crossed the Jordan 70 days later, on the 10th day of the 1st month (Joshua 4:19) the exact same day Yeshua (Jesus) would ride into Jerusalem on a donkey. Subtract 30 days of mourning after Moses death (Deut 34:8) and were left with 40 days. The year was approximately between 1410 and 1400 B.C.


Bible Study for Kids

It’s sometimes hard to make the Old Testament fun for kids. Try these Children’s stories:

RTM Children


For Deeper Language & Learning

Hebrew “Word of the Week” by Hebrew4Christians.com     “Greek of the Week

In this section, we appeal to all believers to dig DEEP into the Bible, as well as the commentaries of the “Jewish sages” and “church fathers”. We point out Hebrew, Greek and Aramaic texts of Scripture including what has been found in the Dead Sea Scrolls. We search through many historical writings and even compare other religions to the Bible in an appeal for unity in Truth and exposing the error in all religions. We have hundreds of resources in our free app so that people can see for themselves what these ancients texts say rather than depending on a preacher.

(Exodus 13:17–17:16), as Israel emerged from the sea, like a newborn nation, Amalek attacked them at their weakest point. Defending the Hebrews, Moshe waged spiritual war above, while Yehoshua waged physical war below,

“Then Amalek came and fought with Israel in Rephidim. Moshe said to Yehoshua, ‘Choose men for us, and go out, fight with Amalek.” Tomorrow I will stand on the top of the hill with the rod of God in my hand. So Yehoshua did as Moshe had told him, and fought with Amalek; and Moshe, Aharon, and Hur went up to the top of the hill. It happened, when Moshe held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moshe’s hands were heavy; and they took a stone, and put it under him, and he sat on it. Aharon and Hur held up his hands, the one on the one side, and the other on the other side. His hands were steady until sunset. Yehoshua defeated Amalek and his people with the edge of the sword. YHVH said to Moshe, ‘Write this for a memorial in a book, and rehearse it in the ears of Yehoshua: that I will utterly blot out the memory of Amalek from under the sky. Moshe built an altar, and called its name ‘YHVH Nissi’ (YHVH our Banner.) He said, “YHVH has sworn: YHVH will have war with Amalek from generation to generation.” Exodus 17:8-16

Within this passage, there are many incredible secrets and lessons concealed. The Kol HaTor, written by R’ Hillel Shklover (the grand-nephew of the Vilna Gaon) comments,

“Every act of the beginning of Redemption must be in accord with the verse “walk modestly with your God,” as revealed in the words, “place it in the ears of Joshua,” who was in line the line of Mashiach ben Yosef.” Kol HaTor 1:14, translated by R’ Yechiel Bar Lev and K. Skaist

Yehoshua bin Nun was the Mashiach ben Yosef of his generation and his war with Amalek is a key mission. The passage read on Shabbat Zachor (the ‘Sabbath of Remembrance’, immediately preceding Purim) illuminates this,

“Remember what Amalek did to you by the way as you came forth out of Egypt; how he met you by the way, and struck the hindmost of you, all who were feeble behind you, when you were faint and weary; and he did not fear God. Therefore it shall be, when YHVH your God has given you rest from all your enemies all around, in the land which YHVH your God gives you for an inheritance to possess it, that you shall blot out the memory of Amalek from under the sky; you shall not forget.” Deuteronomy 25:17-19

Who or what is Amalek that its name and memory should be blotted out from under the heavens? Why is Amalek different from other nations who opposed Israel. As said above, these evil forces attacked Israel at its weakest point, allowing the warriors who lead the camps forward to pass, and waited to attack the elderly, women and children. If you look at the state of the world today, it is they who are still suffering the most. Amalek is not simply a nation that existed 3500 years ago, it is a spiritual force that is active today. R’ Moshe Alshich says,

“We need to recall that a nation is not really defeated until its spiritual representative in the celestial regions has been defeated. . . Since G’d loves Israel and hates Amalek, destroying Amalek should have been the simplest task for G’d. But He has to destroy its celestial representative first. It is we who prevent G’d from being able to do so, due to our sins.” The Midrash of R’ Moshe Alshich on the Torah, translated by Eliyahu Munk, Lambda Publishers, Volume 2, pg 465-466

Dr. Tsvi Sadan says,

“The war “Joshua” wages against Amalek, according to HaGra, happens on three planes: war against “Amalek of the heart,” which is the evil inclination and evil qualities; war against “Spiritual Amalek,” which is Satan, whose central force is at the gates of Jerusalem; and war against “physical Amalek,” represented by the descendants of Esau, Ishmael and the mixed multitude.” The Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 110

What is your weakest point? Everyone has a chink in their armor, mentally, physically or spiritually. Is that where you get attacked the most? Incredibly, the gematria of Amalek is 240, linking it to the word “Safek,” which means “doubt.” Amalek is doubt. This readily implies that Amalek’s army is beyond the physical world.

(Deuteronomy 21:10–25:19) opens with the words,

“When you go forth to battle against your enemies, and YHVH your God delivers him into your hands….” Deuteronomy 21:10

Yanki Tauber says,

“When you go out to war on your enemies, and G-d will place him in your hands…” No, that’s not a typo. . . The wording of the Written Torah is extremely precise. When a grammatical anomaly appears – such as plural “enemies” who turn mid-sentence into a singular “him”- the midrashim and commentaries will immediately step in to unearth the story behind the story and reveal the hidden lesson.” Yanki Tauber, Our Enemies, Ourselves, Chabad.org 

According to the Alshich, the Amalek within is the yetzer hara, the evil inclination, and we must wage spiritual war against sin. It is this spiritual war that Mashiach ben Yosef fights, as the Kol HaTor says,

“(Deut.  32:7) “remember the days of old, understand the years of generation after generation” – This refers to the first Mashiach who fights Amalek in an eternal war.  The Lord wages war against Amalek in generation after generation.  That is the mission of Joshua who was Mashiach ben Yosef.” Kol HaTor 1:44, translated by R’ Yechiel Bar Lev and K. Skaist

Noting that Amalek was the grandson of Esav, R’ Daniel Krentzman explains,

“One of the main aspects of Mashiach ben Yosef’s mission is the war with Amalek (see Kol HaTor, chapter 2.) Amalek is the seed of Eisav and the main continuation of his negative spiritual legacy; primarily, the denial of the belief in G-d and of the eternity of the soul. Eisav denied Olam Habah and Techiat HaMaitim (Bava Batra 16) in contrast to Yosef who remained firm in his belief in Olam Habah and Techiat HaMaitim (see Bereishit 50:24.)” R’ Daniel Krentzman, Moshiach ben Yosef & Yehoshua 

The root of Amalek extends before Esav. Amalek’s root actually extends backward to the garden of Eden,

“Now the serpent was more subtle than any animal of the field which YHVH Elokim had made. He said to the woman, Has God really said, ‘You shall not eat of any tree of the garden?’” Genesis 3:1

The spiritual representative of Amalek first implanted doubt, and after Adam and Eve ate of the tree, they hid themselves. YHVH asked,

“God said, Who told you that you were naked? Have you eaten from the tree (המן) that I commanded you not to eat from?” Genesis 3:11

The Talmud comments on this verse, and its connection to Amalek through its descendant Haman, who in the book of Esther attempted to destroy the Jewish nation,

“Where is Haman indicated in the Torah? — In the verse: Is it [hamin] from the tree?” Chullin 139b, Soncino Press Edition

R’ Ari Kahn comments,

“More than the meaning of the name Haman, the Talmud looks for the ideological roots of such evil. How is such a personality formed? The Gemara looks beyond his grandfather Agag, beyond his great-great grandfather Amalek, beyond his forefather Esav, and looks even further back, to our first and deadliest adversary, the Serpent who encouraged man to eat from the Tree of Knowledge, even if – or precisely because – the price was death.” R. Ari Kahn, M’oray HaAish: Parshat Zachor: Purim 5769, Aish.com 

Rebbe Nachman says,

“Amalek is the foremost power of evil. Only God can quash this evil completely, and He will do so only in the time of Mashiach.” Rebbe Nachman’s Torah, Parashat Beshalach, Breslov Research Institute, pg. 136

Joshua by Ephraim Moshe Lillien (1908)

YEHOSHUA BIN NUN

As Amalek drew his power of doubt from the root of Esav, and from his celestial representative, so also does Yehoshua draw his faith from the power of Yosef, and his spiritual Representative,

“Similarly, Yehoshua, as Mashiach ben Yosef, drew spiritual strength from this aspect of Yosef, removing the “ruach hatumah” from the land. This was achieved by conquering and subjugating the Canaanite kings and nations, removing their power and influence to the extent that he could (see Yehoshua 12.)” R’ Daniel Krentzman, Moshiach ben Yosef & Yehoshua 

It should not be surprising that Yehoshua bin Nun is linked to Mashiach ben Yosef. Yehoshua himself is from the tribe of Ephraim, a descendant of Yosef. He is appointed to succeed Moshe in the mission of Redemption,

“Moshe spoke to YHVH, saying, ‘Let YHVH the God of the spirits of all flesh, appoint a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of YHVH not be as sheep which have no shepherd. YHVH said to Moshe, ‘Take Yehoshua the son of Nun, a man in whom is the Spirit, and lay your hand on him; and set him before Eleazar the priest, and before all the congregation; and commission him in their sight…” Numbers 27:15-23

The phrase, “a man in whom is the Spirit” links Yehoshua to Yosef, as it is said,

“Pharaoh said to his servants, Can we find such a one as this, a man in whom is the Spirit of God?” Genesis 41:38

Yehoshua was 110 years old when he died,

“It happened after these things, that Yehoshua the son of Nun, the servant of YHVH, died, being one hundred and ten years old.” Joshua 24:29, cf Judges 2:8

As was Joseph,

“So Joseph died, being one hundred ten years old, and they embalmed him, and he was put in a coffin in Egypt.” Genesis 50:26

Kol HaTor comments,

“The sound [voice] of the turtledove – This is the voice of Joshua in the line of Mashiach ben Yosef.  Moshe Rabbeinu was in this line until the Torah was given, which is revealed in the words “and Moshe took the bones of Yosef with him” (according to the Gaon’s hints equals 747, Moshe son of Amram in gematria.)” Kol HaTor 2:144, translated by R’ Yechiel Bar Lev and K. Skaist

The word for “bones” and “essence” shares the same shoresh (root) in Hebrew. Yehoshua had the atzmut (essence) of Yosef. Exodus then describes Yehoshua, the faithful servant of Moshe, as never departing from the Tent,

וְדִבֶּר יי אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתֹו יְהֹושֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתֹּוךְ הָאֹהֶל׃

“YHVH spoke to Moshe face to face, as a man speaks to his friend. He turned again into the camp, but his servant Yehoshua, the son of Nun, a young man (na’ar), didn’t depart out of the Tent.” Exodus 33:11

Kol HaTor comments on the phrase “naar”,

“A youth” — (Gen. 37:2) “and he was a youth” – Four individuals were given the appellation ’ youth’: Yosef, Joshua, Metatron, and David.” Kol HaTor 2:94, translated by R’ Yechiel Bar Lev and K. Skaist

The title “naar” (youth) is a title for the Angel of YHVH. Kol HaTor continues,

“…the Mashiach ben Yosef from above is Metatron, the Minister of Interior; as is known, Yosef is Metatron.” Kol HaTor 1:20, translated by R’ Yechiel Bar Lev and K. Skaist

Incredibly, like Yosef, Moshe, Yehoshua, David, Yeshua is called “naar”,

“When he was twelve years old, they went up to Jerusalem according to the custom of the feast, and when they had fulfilled the days, as they were returning, the boy (naar) Yeshua stayed behind in Jerusalem.” Luke 2:42-43

Yehoshua waged the wars of YHVH,

“It happened, when all the kings who were beyond the Jordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of Lebanon, the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard of it that they gathered themselves together to fight with Joshua and with Israel, with one accord.” Joshua 9:1-2

This verse is echoed by the book of Revelation,

“And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.” Revelation 19:19

Like Yehoshua, Yeshua stayed in the Temple, was appointed Shepherd over the people, and waged a spiritual war against the impure spirits in the land, and will wage war again to rescue his people from that nations that follow the spirit of Amalek. These parallels open a doorway into understanding an amazing secret.

YEHOSHUA BELOW, MOSHE ABOVE

As Moshe wages spiritual war above, Aaron and Hur flank him on the right and the left holding his hands “steady.” While his hands are elevated, Amalek is defeated. This is connected to the serpent on the pole, where Israel looked up to heaven, they would be healed. Interestingly, the word for “steady” in Hebrew is emunah, which means “faith”:

וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּֽמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃

“But Moshe’s hands were heavy, and they took a stone, and put it under him, and he sat on it. Aaron and Hur held up his hands, the one on the one side, and the other on the other side. His hands were steady (emunah) until sunset.” Exodus 17:12

The war between Moshe/Yehoshua and Amalek is one of faith and doubt. Faith is the foundation of the entire Torah (Makkot 24a) [3]. This is a war that is fought everyday, in the world outside and the universe within. The prophet Habakkuk says,

“…the righteous will live by his faith.”Habakkuk 2:4

R’ Daniel Krentzman explains that this links to Mashiach ben Yosef,

“Another hint to Yosef HaTzaddik’s personification of emunah (faith) is the pasuk in Chabakuk (2:4): “Tzaddik B’Emunato Yichyeh” “A Tzaddik will live in his faith,” the central characteristic of the Tzaddik, Yosef, is faith. For every negative spiritual force that G-d brings into the world, there is a counter force from the side of holiness, with the potential to overcome it. . . Amalek, the extension of Eisav, is confronted and fought by Mashiach ben Yosef, the extension of Yosef HaTzaddik.” R’ Daniel Krentzman, Moshiach ben Yosef & Yehoshua 

Rebbe Nachman says,

“We must spread faith through the entire body so that it reaches even the extremities – i.e., the hands. Then, when a person elevates his hands in prayer, he lifts up his prayers. One who prays properly can invoke the power of salvation, such as that associated with Mashiach.” Rebbe Nachman’s Torah, Parashat Beshalach, Breslov Research Institute, pg. 136

Moshe is on top of the hill with the Rod of God in his hand. The Zohar says,

“The Rod of God is Mettatron.” Zohar I:262, Zohar.com

Rebbe Nachman comments on the mateh (staff),

“If he violates the Torah, he drinks from the bitterness of the Tree of Evil, which is the Evil Inclination…but if he repents, it is said of him: “God showed him a tree” – the Tree of Life – through which “the water turned sweet” (Exodus 15:25). This is Moshe-Mashiach, of whom it is said: “with the mateh (staff) of God in my hand ” (Exodus 17:9). MaTeh is MeTat, from whom comes life and also death.” Likutey Moharan 79:3, Breslov Research Institute, pg 165

The Zohar reveals the identity of the Rod of Moshe in a jaw dropping statement,

“…the staff given to you will be a Tree of Life – denoting Vav, which is the son of Yud Hei.” Zohar, Exodus, Misphatim 384, Zohar.com

Moshe is on top of the hill, his hands lifted up, with a wooden beam between his hands. He is flanked on the right and the left, by Aaron and Hur. The book of Luke says,

When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. Luke 23:33

The word “Gulgalta” is significant in Jewish mysticism, as the Zohar says,

וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא

“From the dew in this skull (Gulgalta) manna is ground for the righteous for the World to Come, and through it the dead shall be revived.” Zohar, Ha’azinu 117, Zohar.com

The three execution stakes formed three pillars at the place of the Skull, with the Son in the middle. This mirrors the arrangement of the Sefirot and echoes Moshe on top of the hill battling against Amalek. Even ancient believers commented on these parallels in the Epistle of Barnabas .

THE DEATH OF MASHIACH BEN YOSEF

One of the foundational texts to study the death of Mashiach ben Yosef is Zechariah 12:10,

“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” Zechariah 12:10

The Gemara comments on this passage,

“What is the cause of the mourning [mentioned in the last cited verse]? — R. Dosa and the Rabbis differ on the point. One explained, ‘The cause is the slaying of Messiah the son of Joseph’, and the other explained, ‘The cause is the slaying of the Evil Inclination (yetzer hara)’. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, “And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourns for his only son…” Sukkah 52a, Soncino Press Edition

R’ Tzadok HaKohen of Lublin (1823 CE – 1900) writes in his work, Poked Akarim, Letter Hei,

ומשיח בן יוסף המוחה כל זכר עמלק, שיהיה נקי לגמרי, סוף נהרג על ידי גוג ומגוג. ונאמר עליו (זכריה י”ב, י’) והביטו אשר דקרו כמו שאמרו ז”ל בסוכה (נ”ב). משמע פשטיה כאילו ישראל דקרוהו. והיינו דמצד עצמו ודאי היה משפטו שלא למות כלל, רק לפי שלא נהפך למלאך כאליהו, ויש לו חיבור עם שאר בני אדם מישראל להיות יחד קומה שלימה דכנסת ישראל שבאותו דור. והם לא ניקו לגמרי, על כן הוכרח ליהרג לכפר על בני ישראל
רבי צדוק הכהן מלובלין זי”ע ספר פוקד עקרים אות ה

“They will look upon him whom they pierced’ means literally that Israel pierced him, although legally speaking he did not deserve to die…since his generation was not clean; however, he had to be killed in order to atone for the people of Israel…and by killing him comes the slaying of the evil inclination from the hearts of all the people of Israel.” Poked Akarim, Letter Heh – cited in The Concealed Light, “Pierced”, Tsvi Sadan, pg 49

And yet, the Kol HaTor implies that Mashiach ben Yosef will not die,

“(Ps.  116:6) “I was brought low, and He saved me” — King David, of blessed memory, said this prayer to save Mashiach ben Yosef so that the latter would not die, as explained by the Gaon is his work .  Mashiach ben Yosef is in the line of Joshua bin NunKol HaTor 1:27, translated by R’ Yechiel Bar Lev and K. Skaist

The one sure thing in the Gemara we are told about Mashiach ben Yosef is that he will die. And yet, in Jewish tradition, we are told that Mashiach ben Yosef will live! The message of the Kol HaTor about Mashiach ben Yosef being alive is perhaps the central principle of Kol HaTor,

Yosef is still alive.” The basic approach of the Gaon is encapsulated in the principle “Yosef is still alive,” meaning that the Mashiach ben Yosef is still alive and will live, because, as it is written, every aspect of the beginning of the Redemption is dependent on him…” Kol HaTor 1.6, translated by R’ Yechiel bar Lev and K. Skaist, pg. 5

SALVATION – YESHUAH

The book of Isaiah says,

מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלֹום מְבַשֵּׂר טֹוב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיֹּון מָלַךְ אֱלֹהָיִךְ

“How beautiful on the mountains are the feet of him who brings good news, who publishes peace (shalom), who brings good news, who publishes salvation (yeshuah), who says to Zion, Your God reigns!” Isaiah 52:7

This is the beautiful song of Mah Navu. Take note that the word for “Good News” is the same as “Gospel.” The word salvation is “yeshuah.” Notice that it says that the feet of him bringing the Good news. Since the word “feet” is plural, this indicates that it will happen in two stages,

“(Isa.  52:7) “he announces salvation” — In that chapter, we find the words “the footsteps of the herald, ” which refer to both meshichim.  But the verse, “he announces salvation, ” is written in the singular form because it refers to Mashiach ben Yosef.  This is so, because whenever salvation during the footsteps of Mashiach appears, it refers to the mission of Joshua bin Nun and the mission of Mashiach ben Yosef.  This is explained by the Gaon in his commentary on the verse “I will bear the cup of salvation.” Kol HaTor 2:81, translated by R’ Yechiel Bar Lev and K. Skaist

Kol HaTor makes a fascinating statement,

“wherever the term “salvation” appears, it connotes that characteristic of Mashiach ben Yosef.” Kol HaTor 2:2, 100, translated by R’ Yechiel Bar Lev and K. Skaist

Deuteronomy says,

“Yehoshua the son of Nun, who stands before you, he shall go in there: encourage you him; for he shall cause Israel to inherit it…So Yehoshua took the whole land, according to all that YHVH spoke to Moshe, and Yehoshua gave it for an inheritance to Israel according to their divisions by their tribes. The land had rest from war.” Deuteronomy 1:38, Joshua 11:23

In the Siddur, during the Amidah in the Birkat David, we pray,

“Return in mercy to Jerusalem Your city and dwell therein as You have promised; speedily establish therein the throne of David Your servant, and rebuild it, soon in our days, as an everlasting edifice. Blessed are You L-rd, who rebuilds Jerusalem. Speedily cause the scion of David Your servant to flourish, and increase his power by Your salvation, for we hope for Your salvation all day. Blessed are You L-rd, who causes the power of salvation (keren yeshuah, literally “horn of salvation”) to flourish.” The Amidah, cited at Chabad.org 

קרן ישועה = משיח בן אפרים = 741
741 = Mashiach ben Ephraim = Keren Yeshuah

Kol HaTor comments,

“equals Mashiach ben Efraim” [741].  Likewise the value of “horn of salvation,” is 741 in gematria, and, according to the Gaon, this refers to Mashiach ben Efraim…“the horn of salvation” — This refers to  Mashiach ben Efraim, and equals it in gematria (741).  See above (#125) on the aspect “a righteous sprout, ” and further on (#138) on the aspect “a scepter has risen in Israel.” Kol HaTor 1.22, 2:135, translated by R’ Yechiel Bar Lev and K. Skaist

Yehoshua’s original name was actually Hoshea,

“Of the tribe of Ephraim, Hoshea the son of Nun…These are the names of the men who Moshe sent to spy out the land. Moshe called Hoshea the son of Nun Yehoshua.” Numbers 13:8, 16

While Avraham, Sarah and Yosef (Psalm 81:6) received the letter Hei to their names, Yehoshua received the letter Yud. The letter Yud is on a higher level than the letter Hei. Based on the Hebrew of Genesis 2:4, it is said that YHVH created this world with the letter Hei, and the World to Come with the letter Yud. However, knowing that not a single letter in the Torah can be created or destroyed, where did his new Yud come from? According to the Talmud, it came from Sarah,

“The [single] yod which I removed from Sarai continuously cried out [in protest] for many years until Yehoshua came and I added it to his name, as it is written, “And Moshe called Hoshea the son of Nun, Yehoshua.” Sanhedrin 107a, Soncino Press Edition

R’ Ovadiah ben Yaakov Sforno (c. 1475 – 1550) comments,

“(The verse) states that he was known in his tribe as a man of strength by the name Hoshea (הושע). (Now) the (reason) he is called Joshua (יהושע) is because Moshe our Teacher called him thus as a (mark) of honor, and also to pray for him that he be saved (from the plot of the spies) and that he should save others.” Sforno, Parashas Shelach, Mesorah Publishing Ltd., pg. 709

The Artscroll commentary says,

“Since the name יהושע is “piel” (the grammatical intensive form), the Sforno interprets it to mean that not only should he be saved, but he should also save others.”

It is incredible that, according to Kol HaTor, Mashiach ben Yosef is connected to the word “yeshuah.” In the book of Nehemiah, Yehoshua bin Nun is called “Yeshua,”

“All the assembly of those who had come again out of the captivity made booths, and lived in the booths; for since the days of Yeshua (ישוע) the son of Nun to that day the children of Israel had not done so. There was very great gladness.” Nehemiah 8:17

When Moshe renamed Hoshea to Yehoshua, it revealed the name of the one who would complete the Redemption and cause Israel to inherit the Land. As Yehoshua was called ‘Yeshua’, so will the Mashiach ben Yosef be named “Yeshua,” as it is said,

“You shall call his name Yeshua, for it is he who shall save his people from their sins.”
Matthew 1:21

(Deuteronomy 29:9–30:20) and (Deuteronomy 31:1–30) are usually read together, and always in the time of the year when repentance is at the forefront, due to the approaching High Holy Days, Rosh HaShanah and Yom Kippur. The Baal Shem Tov comments,

“You stand upright this day, all of you, before the L-rd your G-d” (29:9) “This day” is a reference to Rosh Hashanah, the day on which we all stand in judgment before G-d (the Torah reading of Nitzavim is always read on the Shabbat before Rosh Hashanah).” Rabbi Israel Baal Shem Tov, cited at Chabad.org 

According to the Talmud, repentance is one of the seven things created before the universe,

“Surely it was taught: Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah.” Pesachim 54a, Soncino Press Edition

The Midrash Tehillim (Psalms) says,

“This shall be written for the generation to come; and a people that shall be created shall praise the L-rd.” (Ps. 102:19)…These words refer to those generations that are guilty because of their wicked deeds, but who come and repent and pray before You on New Year’s Day and on the Day of Atonement, and thereby scour off their deeds, so that the Holy One, blessed be He, creates then anew, as it were.” Midrash Tehillim on Psalm 102, translated by Rabbi William Braude, Yale University Press, Volume 2, pg 155

YHVH is always offering us the opportunity to be created anew, to become a beriah chadasha, a New Creation. How is this accomplished?

HAKHEL – הקהל

In our Torah portion, there is a commandment to assemble Israel at the end of every seven years, during Sukkot, to hear the Torah read,

“At the end of every seven years, in the set time of the year of Shemitta, in the feast of Sukkot, when all Israel has come to appear before YHVH your God in the place which he shall choose, you shall read this law before all Israel in their hearing. Assemble the people, the men and the women and the little ones, and your foreigner who is within your gates, that they may hear, and that they may learn, and fear YHVH your God, and observe to do all the words of this law…” Deuteronomy 31:10-13

The Aderet, Elijah David Rabinowitz-Teomim (1843—1905)

The Aderet, R’ Eliyahu David Rabinowitz-Teomim (1843—1905), is credited with the idea to revive the observance of the Hakhel in modern times. During Sukkot in 1945, the first official ceremony celebrating the Hakhel was performed. Gathering and uniting Israel is a miracle in and of itself, and there is even a special blessing for seeing a “crowd” of 600,000 Jews together. The Talmud says,

“Our Rabbis taught: If one sees a crowd of Israelites, he says, ‘Blessed is He who discerns secrets, for the mind of each is different from that of the other, just as the face of each is different from that of the other.” Berachot 58a, Soncino Press Edition

Why the number 600,000? Whenever Israel was counted in the Torah, they numbered 600,000 (Numbers 1:46, 26:51) s. R’ Ari Kahn says,

“The Zohar carries this numeric parallel even further, stating that there are 600,000 letters in the Torah which are meant to parallel the 600,000 souls. (See Zohar Hadash Shir HaShirim 74d.)…Every one of Israel has for his soul one letter of the 600,000 letters of the Torah … Indeed, Israel is an acronym for yesh shishim ribo otiyot laTorah, “there are 600,000 letters in the Torah.” (Migaleh Amukot, Section 186).” R’ Ari Kahn, M’oray HaAish: Bamidbar, The Nation of Israel, Aish.com 

Like the number of souls in Israel, there are 600,000 letters in the Torah. The Moroccan Mekubal R’ Yaakov Abuchatzeira,(1807-1880) comments similarly that the name “Israel” is a notarikon (acrostic),

“The word “Israel” can be read as an acronym for “Yesh Shishim Ribo Otiot LaTorah“, meaning: “There are six hundred thousand letters in the Torah” 600,000 Souls, 600,000 Letters, Rabbeinu Yaakov Abuchatzeira, Petuchei Chotemparashat Ki Tisa, as anthologized in Peninei Avir Ya’akov, p. 213; Translated by M. Steinberger and E. Linas, Chabad.org 

The tradition that the Torah contains 600,000 letters is repeated in multiple sources, however if one counts the letters the number will be 304,805. Torah Scrolls cannot have one letter more, or one letter less. So how may this contradiction be resolved? Chabad.org explains,

“There are 304,805 plus letters in the Torah, but as you noted, we often hear of the 600,000 letters in the Torah…[One] view explains that the count of 304,805 letters includes only those that we see, black ink against white parchment. But there are also the letters in white against black. The heavenly, non-physical version of the Torah is described as black fire on white fire, and both the black and white are equally meaningful. The black are the letters we see, while the white, the inverse space between the black, are the letters we don’t see. The count of 600,000 includes both the black and the white letters.” Where Are There 600,000 Letters of the Torah?, Malkie Janowski, Chabad.org 

There are 304,805 black letters in the Torah, and 295, 195 white letters in the Torah. The white letters are concealed among the black letters. Every letter equals a soul.

Interestingly, the Talmud says,

אין בן דוד בא עד שיכלו כל נשמות שבגוף

“The son of David will not come until all the souls in the body are complete.” Yevamot 63b, Soncino Press Edition

R’ Ari Kahn illustrates an incredible insight,

“We may now conclude that there are 600,000 souls — even though there are more than 600,000 people: more than one person can share the same “soul root.” . .  .Each time the people are counted, the result is 600,000, more or less; in fact, the number 600,000 has become a descriptive term for the totality of the Jewish people. On a mystical level, the number 600,000 is identified with the number of souls comprising the Nation of Israel. The Talmud teaches that the arrival of the Messiah will transpire when all these souls are “complete.” R’ Ari Kahn, M’oray HaAish: Bamidbar, The Nation of Israel, Aish.com 

Our Torah portion says that Moshe completed writing the letters in the Torah,

וַיְהִי כְּכַלֹּות מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתֹּורָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם

“It happened, when Moses had made an end of writing the words of this law in a book, until they were finished.” Deuteronomy 31:24

R’ Ari Kahn makes a shocking insight,

“It is fascinating to note that in 1948 there were approximately 600,000 Jews in the land, and it was not until close to 1967 that there were 600,000 males of fighting age. In accordance with a teaching in the Zohar that Jerusalem will only be united when 600,000 males are in the land.” R’ Ari Kahn, M’oray HaAish: Bamidbar, The Nation of Israel, Aish.com 

Israel is like a Tree of Souls made up of 600,000 branches. Because there are more than 600,000 Jews in the world, this means that some share a “soul root” or that some souls on the same branch. For non-Jews who are connected to Israel, they are “grafted in” to this tree, sharing in the nourishment of the Life of the Universe. If souls of Israel form the “branches” who is the Root?

YECHIDA

Rashi commenting on Exodus 19 says,

למשה ולישראל: שקול משה כנגד כל ישראל

“For Moses and for Israel: Moses was equal to all of Israel.” Rashi citing the Mechilta, cited at Chabad.org 

He is citing the Mekhilta de-Rabbi Ishmael which states,

 שקל משה כישראל וישראל כמשה, שקל רב כתלמיד ותלמיד כרב

“Moses is equated with Israel, and Israel with Moses; the master, with the disciple, and the disciple with the master. “that the L rd had taken Israel out of Egypt”: We are hereby apprised that the exodus from Egypt is over and against all the miracles and acts of might that the Holy One Blessed be He wrought for Israel.” Mekhilta de-Rabbi Ishmael 18:1, Sefaria.org 

Moshe Rabbeinu, and by extension Mashiach, is the yechida, the universal, all encompassing soul, of Israel. While it is beyond the scope of this article, there are five levels of the soul:

Nefesh > Chaya > Neshama > Ruach > Yechida

The highest level is the Yechida. DailyZohar comments on Isaiah 52,

“The soul of this ‘new life’ comes from the highest level of Keter.”

“הִנֵּה יַשְׂכִּיל, עַבְדִּי; יָרוּם וְנִשָּׂא וְגָבַהּ, מְאֹד”

“Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high” “Only when all four sides connected in unity the soul of Mashiach could be ‘delivered’ in Malchut. The five levels of soul Nefesh, Ruach, Neshamah, Chaya and Yechida. The first level of Nefesh exists in all living. Ruach and Neshamah can be achieved by righteous people. The level of Chaya was given to Moses and for other high level souls in the spiritual level. Only one soul can have the level of Yechida and it is the Mashiach that is called ‘King’. His soul level is one with the Endless light at the level of Keter.” DailyZohar.com #1325 

We will explain these concepts, b’ezrat YHVH, in forthcoming articles. Suffice to say that the level of Mashiach is extremely exalted. R’ Yitzhak Ginsburgh says,

“The two words which form the name Adam Kadmon allude to its paradoxical nature of being, on the one hand a created being–Adam–while on the other hand a manifestation of primordial Divinity–Kadmon. For this reason, Adam Kadmon is often seen to represent the archetypal soul of Mashiach, the general yechida of all the souls of Israel, the ultimate “crown” of all of God’s Creation, the Divine “intermediate” which reveals primordial Infinity to finite created reality.” R’ Yitzchak Ginsburgh, Adam Kadmon, Primordial Man, Inner.org

When Adam HaRishon (the First Man) sinned, all souls were bound up in his like a patchwork quilt. Adam had the level of yechida, containing all souls within himself. When he sinned, all the souls were stained by the counsel of the serpent. Likewise, the Soul of the Mashiach is an all encompassing soul. When one makes teshuvah, repentance, his soul is taken from the Soul of Adam HaRishon and woven into the Soul of Adam Ilaya (the Heavenly Adam). Paul speaks of this concept in 1 Corinthians,

“The first man (אדם הראשון), Adam, became a living soul.’ The last Adam (אדם האחרון) became a life-giving spirit…The first man is of the earth, made of dust. The second man is the Lord from heaven.” 1 Corinthians 15:45-47

The Baal Shem Tov, R’ Israel ben Eliezer (1698 – 1760CE) comments,

“Every single Jew must perfect and make ready the part of the Messiah (Komat HaMashiach) that relates to his own soul. As is known, the word “Adam” is an acronym for “Adam, David, Messiah.” Adam’s size was from one end of the earth to the other, and included in it all the souls of Israel (Chagiga 12a). After the sin, however, his stature was diminished. Likewise, the Messiah’s soul will made up of all the 600,000 souls of Israel, as it was before Adam’s sin. Therefore, every Jew must make ready that portion of the Messiah that corresponds to his own, until the entire structure is fixed and established. Then there will be universal Unification, without end. May it be soon in our days!” Baal Shem Tov, Me’or Einayim, Pinchas, Ki Savo, Leviticus, Numbers, Deuteronomy, translated by R’ Eliezer Shore, BST Publishing, pg. 164-165

The commentary says,

“Commentary: Komat HaMoshiach – literally, the “structure of the Messiah.” The soul of the Messiah, like that of Adam, incorporates all the souls of the Jewish people, from the forefathers until the last generation. Every Jew has his place in the soul of the Messiah. By working to refine one’s own soul, the collective soul of the Messiah is built, and the redemption draws nearer.”

The New Testament explains the same concept,

“He gave some to be emissaries; and some, prophets; and some, evangelists; and some, shepherds and teachers; for the perfecting of the holy ones, to the work of service, to the building up of the body of Messiah; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man (ha’adam hashalem), to the measure of the stature of the fullness of Messiah (shiur komat m’lo HaMashiach); that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; but speaking truth in love, we may grow up in all things into him, who is the head, Messiah; from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.” Ephesians 4:11-16

TESHUVAH OF THE TZADDIK

The Gospels record the following account,

“Then Yeshua/ Jesus came from Galilee to the Jordan to Yochanan, to be immersed by him. But Yochanan would have hindered him, saying, “I need to be immersed by you, and you come to me? But Yeshua/ Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him.” Matthew 3:13-15

Yochanan the Immerser is confused because he is offering the immersion of repentance. What does the Messiah need to repent for? He is sinless! To discover the secret, we must look to the Sages. The Talmud says of the power of teshuvah (repentance),

“R’ Meir used to say, ‘Great is repentance, because for the sake of a single person who repents, the entire world is forgiven.” Yoma 86b, Soncino Press Edition

R’ Tzadok HaKohen of Lublin comments,

“This happens because the penitent awakens the thoughts of teshuvah in the hearts of others. But not everyone has the capacity to be this one person [whose repentance can occasion forgiveness for the entire world.] Such a person has not yet existed, for that unique person will only be the Messiah, son of David. [In order to perform this task] his soul must comprise all other souls. . .” R’ Tzadok HaKohen of Lublin, Zidkat HaZaddik, 159, cited in The Religious Thought of Hasidism, Normal Lamm, pg. 575

He also says,

“Messiah will be the one, on account of his repentance, the whole world will be  forgiven.” Pri Tzaddik, Shlach Lecha 12, The Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 32

Rebbe Nachman says,

“The Tzaddik repents on behalf of Israel. Therefore the closer people are to him the easier it is for them to repent and return to God. Because the Tzaddik repents for them.” Likutey Etzot, Tzaddik, 105, translated by R’ Avraham Greenbaum, Breslov Research Institute, pg. 251-252

R’ Dresner explains in his amazing book Zaddik, how the Righteous One identifies with the people, and connects to them,

“The guilt of the zaddik, on the other hand, may be a guilt of complete fiction. . . It is a guilt which in fact does not exist at all. But there are times when the zaddik must go  beyond what is just and in love accept the plight of the people as his own, though no fault of his own is involved.” R’ Samuel Dresner, The Zaddik, The Doctrine of the Zaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy, Schocken Books, pg. 201

Rebbe Nachman says of the true tzaddikim,

“The true Tzaddikim atone for sins, as it is written, “but the wise man will bring atonement.” (Proverbs 16:14) Likutey Etzot, Tzaddik, 14, translated by R’ Avraham Greenbaum, Breslov Research Institute, pg. 227

BORN AGAIN

In a famous, yet little understood, passage in the Gospels (John 3:1-10) we read of the following interaction between Yeshua/ Jesus of Nazareth, and the famous Pharisee Nicodemus. Let us examine the text,

“Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.”

“Nicodemus” renders the Hebrew Nakdimon. Many scholars point out that he is known is the Talmud as נקדימון בן גוריון Nakdimon ben Gurion. Taanit 19b-20a tells the story of how he acquired the nickname ‘Nakdimon,’ through a miracle of the sun standing still for him (as it did for Moshe and Yehoshua) and that his original name was Buni [9]. The text says,

“The same came to him by night, and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.”

Notice how Nakdimon says that WE KNOW that you are a teacher from God. We (Pharisees) know this. Yeshua/ Jesus answered,

“Amein, I tell you, unless one is born anew, he cant see the Kingdom of God.”

Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mothers womb, and be born?”

“Yeshua/ Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he cant enter into the Kingdom of God. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. Do not marvel that I said to you, “You must be born anew…Are you the teacher of Israel, and do not understand these things? ” John 3:1-10

Based on Yeshua/ Jesus’s response, this should be a well-known teaching within Judaism. In fact, the Talmud says,

גר שנתגייר ־ כקטן שנולד דמי

“…one who has become a proselyte is like a child newly born.” Yevamot 22a, Soncino Press Edition

There is a Chassidic story told of the Rabbi of Lublin,

“They asked the Rabbi of Lublin: “Why is it that in the holy Book of Splendor, the turning to God which corresponds to the emanation ‘understanding’ is called ‘Mother’? He explained: “when a man confesses and repents, when his heart accepts Understanding and is converted to it, he becomes like a new-born child, and his own turning to God is his mother.” Tales of the Hasidim, Early Masters, Martin Buber, Schocken Books, pg. 314

Note that Yeshua/ Jesus says “that which is born of flesh, is flesh, that which is born of Spirit, is spirit.” The one giving birth below is the mother. Based on the concept of “as above, so below” we may liken the Spirit to “mother.” It is important to note that this is not literal, only that as finite beings, we may relate to YHVH’s Attributes in ways that we can understand. Rebbe Nachman echoes this concept,

“Ha-EiM (the mother) alludes to Binah – which corresponds to IMma (mother) – and the Upper Sefirot.” Rebbe Nachman’s Torah, Volume III, Breslov Research Institute, pg.

While it is beyond the scope of this article, this statement links the Ruach HaKodesh, the Holy Spirit, to the Partzuf of ‘Upper Mother’ (Imma Ila’a) from whom souls are born from above, becoming new creations. Regarding the Partzuf of the ‘Lower Mother/Daughter‘ (Imma HaTata’ah). This is mentioned in Revelation 12:1-6, 21:2. There is a text entitled the Gospel of the Hebrews in which Yeshua/ Jesus identifies the Spirit as “his mother,”

“Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away on to the great mountain Tabor.” Origen, Commentary on John 2.12

While this explanation is insufficient, the wise will understand. We will revisit these concepts in future articles, b’ezrat YHVH. At this point, it is important to focus on the concept of becoming a new creation, a beriah chadasha, as 2 Corinthians says,

“Therefore if anyone is in Messiah, he is a new creation (בריה חדשה). The old things have passed away. Behold, all things have become new.” 2 Corinthians 5:17

BEYOND TIME

R’ Chaim Kramer describes the awesomeness of Mashiach,

“…Atik includes all time and space – yet transcends it all. The soul of Mashiach “resides” in within Atik, and it is from this level that all his powers will be drawn. And, since he transcends time and space, Mashiach can transcend every transgression ever committed and rectify it – for since he can transcend everything ever done, he can bring each person to a state prior to his having sinned. . . With the power inherent in this exalted level, Mashiach will be able to bring the world to a state of perfection.” Mashiach, Who, What, Why, How, Where, When, by Chaim Kramer, Breslov Research Institute, pg. 209

R’ Noson writes,

“There are people whose souls are severely damaged. Even when they come to the Tzaddik they are still sunk in all their bodily desires…It might seem an impossible task to elevate these souls and renew them like an unborn child in the womb. But there is a Tzaddik who has reached the most awesome of levels and who does have the power to elevate even souls which are severely damaged as these. He can renew them like a newly-formed child growing in the womb.” Likutey Etzot, Tzaddik, 25, translated by R’ Avraham Greenbaum, Breslov Research Institute, pg. 230

When his friend Michele Besso passed away, Albert Einstein said,

“People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion.” Albert Einstein

Rebbe Nachman wrote 100 years before Einstein,

“In reality there is no such thing as time. Time is only an illusion…Our notions of time are pure illusion. Someone who thinks about this carefully will certainly put all his strength into abandoning the vanities of this time-bound existence and putting all his hope in that which is beyond time. You should have faith in the One who is beyond time. Then nothing in this world can throw you down. Wherever you are, you will always be able to remind yourself, “This day have I given birth to you” (Ps. 2:7). These words refer to Mashiach who is in a realm beyond time. There everything finds healing. Time past is annulled completely.. . There is only today. Today you were born. Literally! All that is wrong with the world is a part of the “Evil work that is done beneath the sun” in the time-bound world. . . what remedy is there for all the days and years, all the time that [one] wasted in wrongdoing? His only hope is in the realm beyond time. From there comes all healing. It will be as if he were born again today. So long as you have faith – in God, in the World to Come, and in the Messiah who is  beyond time – you have eternal hope.” Rebbe Nachman of Breslov, Meshivat Nefesh, Restore My Soul, Translated by Avraham Greenbaum, Breslov Research Institute, pg. 88-89

 



Read the Psalms Every Week

Sunday- 1-29 
Monday- 30-50 
Tuesday- 51-72 
Wednesday- 73-89 

Thursday- 90-106
Friday- 107-119 
Saturday- 120-150
All-