Concealment and Revelation of Mashiach

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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 Name of Yehoshua’s Father - part 1

The Introduction the Series The Name of Yehoshua’s Father (is here).

Part 1

"Holy Father, keep through your own name…" Yehoshua refers to his Father's name distinctly. Not only so, but prays that those who are given to him by his Father would be kept in the name of the Father.

Yochanan/John 17:11
"Holy Father, keep through your own name those whom you have given me, that they may be one, as we are."

12 "While I was with them in the world, I kept them in your name:

those that you gave me I have kept…"

Was Yehoshua's prayer that those who would be known as belonging to him would be known by the Father's name? If so, what is the meaning of his statement that, while he was in the world, he kept those given to him in his Father's name?

Historically Christianity has identified those who belong to Yehoshua by the use of the title of "Christ" as a name. That is, they have "Jesus the Christ", which in Hebrew is, Yehoshua HaMashiach, as a single and complete name. When Gentiles began to be converted to faith in the Good News concerning him, they began to be called Christians, Messianics.

It would seem, then, that Christ/Messiah was the name in which they were kept. But is this so? Though this may be the name by which they are called in this world, is this the name by which they are kept unto the eternal world? Is this what Yehoshua was praying for to the His Father?

Indeed, by contrast, the one people that seem to have been kept in the name of the Father since Yehoshua left the world is the Jewish People. Was Yehoshua saying that the Jewish People was given to him by his Father and that what he had accomplished in the world was to preserve the Jewish People in the name of his Father? Was it with this understanding that he was praying that the Father would continue to preserve the Jewish People in the Father's name ~ until all souls that the Father would give him would be included with the Jewish People as one Israel?

Christian theology is not equipped at the present to understand a possibility like this, because it has no comprehension of corporate Humanity, or that the Jewish People is chosen and kept by G-d as a corporate entity.

At this point, we are left with an open question. We can look more closely at this question by considering the words of Yehoshua in the letters to the Seven Assemblies in the Book of the Revelation of Yehoshua HaMashiach. We will do this in the next post in this series, The Name of Yehoshua’s Father - part 2. Look for that post later in the month of June, 2016.

School Children and Cities

"This world is only sustained by the breath of school children learning Torah."  BT Shabbat 119b

Because this day and this world is only for the purpose of repentance, it is not as it was before sin entered the world, for then the day and the world were for the purpose only of obedience.  But now, the world is only a prison for correction and the day of the world is the time of the sentence for correction.

However, because the day and the world is for the purpose of repentance, it is governed inside this prison just as if all life were not under the sentence of death.  The world is governed from Above by the same law as it was before sin entered the day and the world. It is governed as if it was for the purpose of pure obedience, so that the need for correction can be measured.

Once the measurement is taken and the repentance that is purposed is accomplished this day and this world will end, having no more purpose, and whosoever and whatsoever remains under the dominion of sin will be destroyed together with the day and come to an end together with the world.  But insofar as the day and the world has been brought under the dominion of repentance it will be created anew, with new fathers and mothers, and the day will be revealed as the eternal Shabbat of G-d.

Anyone, therefore, who correctly sees that the world is managed according to the purpose of obedience, but fails to understand its purpose and seeks to sustain the day forever through the perfection of the governance of the world does not serve the day that they live in.  Such utopian misunderstanding is a hindrance to the purpose of Humanity's repentance toward G-d and therefore is a service to sin.  For the perfection of the governance of the world is to measure the need for correction of the day of this world, its complete and eternal correction from sin.  The purpose of the governance that is sought in the world is not just to produce an obedience in a prison that has a time that will come to an end. 

There is no breath in this world that is without sin except the breath of repentance. This is the breath of school children studying Torah, which is a breath without sin because it brings the measure of need for correction that is in the whole world.

Jerusalem was destroyed when the school children's study of Torah was suspended.  This will prove true for every city in which the Torah study of children is absent. (Shabbat, loc. cit.)

"The first blossoms have appeared in the land, the time of singing is come and the song of the turtledove is heard in our land," Song of Songs 2:12.  The Zohar teaches: "The first blossoms have appeared in the land"—these are the Fathers of Israel, the Fathers of the world.  "The time of singing is come"—when the time comes for cutting off the guilty from the world.  "The song of the turtledove is heard"—this is the sound of a child studying Torah, as it is written, "Torei (wreaths) of gold," (for departing Egypt), and as it is written, "Make two cherubs of gold." By means of the school child's voice the Fathers are revealed in the world to protect it. (Rebbe Nachman, Likutey Moharan 1 #37:4)

Mashiach and the Temple

Had Yehoshua failed because he was not received by his own, and therefore the Temple would have to be destroyed?  No!  It was unto this end that he was sent into the world.  The Temple would be destroyed because it was made to be one in the word of prophecy with his body.  As his body would be raised again, so the Temple would be raised again.

It was necessary that G-d's dwelling place with Adam be destroyed and that the heart of G-d's presence with Adam be broken. For the purchase of sin is death, and in this way, through the destruction of his Temple in Jerusalem, G-d made himself peesonally to suffer with the children of Adam the consequences of sin. 

LOVE IS VERY INTELLIGENT (poetic writing)

by Max Carl Kirk
a poetic writing on love and atonement
 
Love knows the deepest secrets of the universe,
and when it does not know,
love knows how to learn
and works hard to learn.
Love is able to find the way
to bring justice all around,
when justice is one thing on one side
and another thing on the other side.
Love is able to bring peace to the ear
when its honour has been offended.
Love is always able to follow you,
and if you become lost in your heart,
love is always able to guide you to safety.
Love is the sweet smelling spice in the heart
that, with wisdom, seeks out
the scent of the bitter herb of the heart's insecure pride,
blends it in, heals it, and harmonizes it
in a wondrous fragrance.
Love is the teacher of confidence,
and the best friend of every skill.
Love is a genius in planning things that are good,
and in creating practical visions that come true.
Truth and love do not have different minds,
but listen joyfully to one another
and compose their songs together
and practice how to sing harmony for one another.
Love has the intelligence to know how
to endure the worst violence
and still think tenderly about life.
When all else fails, love is still there,
just being with you,
so gently and quietly
that sometimes you don't even know it,
until love opens its hand to you
with gifts of art and hope
that allow your eyes to again see beauty.
Love is the mother of forgiveness,
and knows how to teach forgiveness
how to gather up the fragments of
all that is broken in the world
and build them into a house
of grace and order, laughter and joy.
Love is understanding.
Love is the humble student of the Divine;
therefore there are multitudes of wrongs
that love knows how to hide
with such wisdom that they cannot be found again.

Love takes nothing by violence
and keeps nothing by means of violence.
If love has to choose,
love chooses to lose the whole world
to save its soul.

The Revelation of The Name

This is the introductory post for the series, The Name of Yehoshua’s Father.

In Yochanan (John) chapter 17 we read that Yehoshua knew his whole mission was the revelation of the Name of the Father. What is this revelation?

In the redemption of Israel from Egypt and the covenant of the absolute redemption of Israel made by G-d with Avraham, G-d makes known to, and through, Moshe that this redemption is taking place for the purpose of the revelation of His Name to all the world.

We know this when we read Genesis 17:7
"I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.

…with Exodus 6:7; 29:46

Reading these verses in context:

Exodus 6
6…"Say, therefore, to the sons of Israel, 'I am HASHEM (The Name - Y-h-v-h), and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.

7 Then I will take you for My people, and I will be your God; and you shall know that I am HASHEM (The Name - Y-h-v-h), your God, who brought you out from under the burdens of the Egyptians.

8 I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am HASHEM (The Name - Y-h-v-h),.’"

Exodus 29
45 "I will dwell among the children of Israel and will be their God.

46 "They shall know that I am HASHEM (The Name - Y-h-v-h), their God who brought them out of the land of Egypt, that I might dwell among them; I am HASHEM (The Name - Y-h-v-h), their God.

It is this that the prophets speak of when they speak of the earth being filled with the knowledge of G-d as the waters cover the seas. All terrain, high and low, is covered equally.

It will be understood in time that The Book of the Revelation of Yehoshua HaMashiach and the revelation that it contains is a revelation of the Name of the Father of Israel, the Creator of heaven and earth, through the revelation of Yehoshua HaMashiach. Understand this now.

Go To: The Name of Yehoshua’s Father - part 1

Mashiach the Willow Tree

We will begin with a quote from the online essay, "Taking Responsibility For Ourselves" by Rabbi Yohonason Gifin.  This can be found here:  http://goo.gl/hFzTy.  It is on the parsha, Nitzavim (Deuteronomy 29:9-30:20).

"'This mitzvah that I command you today - it is not hidden from you and it is not distant. It is not in heaven, [for you] to say, 'who can ascend to the heaven for us and take it for us, so that we can listen to it and perform it?' What is the mitzvah that the Torah refers to in this verse? The Ramban writes that it is the mitzvah of teshuva (repentance); the Torah is telling us that teshuva is not something that is out of our grasp, rather it is easily attainable if only we make the effort."

This raises the question, how do the spiritually dead make the effort to turn from choosing sin to choosing life?   There is also the question of how G-d has made such efforts acceptable to Him, when it is He who said to Adam, 'On the day you eat of it, (the fruit forbidden to them), you will certainly die".  The answer can be found in the truth that the soul of Adam was not made in isolation from the soul of Mashiach, the soul of the Word of G-d.  Adam's soul, in the case of every sinner, is spiritually dead and does not possess the will nor the power to be perfectly free of the desire to sin.  Our souls cannot wake themselves from the sleep of death.  The tree that has been cut down cannot reattach itself to its roots. 

There is a tree that G-d has provided as a metaphor of hope in the world whose branches can grow new roots if they fall into water and can reach the wet earth below.  The willow is one such tree.  If such branches grow into trees have they saved the fallen tree?  Are they entirely new trees because they come from new roots?  The soul of Mashiach in relation to the soul of fallen Adam is like this.  However, the soul of Adam, the soul of a sinner, cannot use the soul of Mashiach, at its own will as a means to save itself from death.

The sentence of G-d to Adam that if they ate of the forbidden fruit they would die literally said that in dying they would die.  This emphatic form has been translated, "you will surely die,"   or, "you will certainly die".  In order to clearly bring out an essential facet of the meaning of this statement, we can, for a moment, translate it as, "you will end in death".  When arguing with Eve, the serpent did not change the language and say to her simply, "You will not die".  The serpent used the very same form of speech, which in the context of the temptation to rationalize the language of the commandment and its warning, can be seen to have meant, "You will not end in death."  Heard in this way, it is as if the serpents argument to Eve was to the effect that death itself is a part of the plan of G-d, part of His wisdom for the nature of the world.  If she were to embrace this wisdom, G-d could not leave her in death but would have to give her life beyond death.  This, in effect, is the assumption that Mashiach can be used by the sinner, by the mind and will of the sinner, as a way out of death. 

The truth is that Mashiach is like the branch of the willow and can bring life out of death but it is only through his own mind and his own will which is entirely obedient to the mind and will of G-d.  His will is to give himself to re-create all things.  It is only when Mashiach, the Son of Adam, revealed his sacrifice to Adam and Eve, that he kept the attachment of his soul to theirs by the will of G-d, that they saw the truth and repented.

 Later in the essay referred to above we read:

"The Tosefta says, 'Why did Judah merit the Kingship? Because he admitted [to his actions] in the incident of Tamar.' Tamar was about to be burned at the stake for her alleged act of adultery, when she gave Yehuda the chance to admit to his part in the events. He could easily have remained quiet, thereby sentencing three souls to death - Tamar and the twins inside her. However, in a defining moment in history, he bravely accepted accountability, saying, 'she is right, it is from me.' It is no coincidence that this was the key moment in producing the seed of the Messiah. We know that the Messiah is the person who will bring mankind back to its pristine state of before the sin, rectifying the mistake of Adam and Eve. The way in which to repair the damage done by a sin is by correcting the negative trait displayed in that sin. As we have seen, the main flaw present in Adam's sin was an inability to accept responsibility for mistakes, therefore Judah's success in taking responsibility for his actions was an ideal rectification."

What we must see is that the seed of Mashiach came through Judah because Judah's repentance was moved by the vision of Mashiach to come.  For it is Mashiach alone, the soul of Mashiach alone, who is able to accept the responsibility for sin without any influence from the inclination to sin in doing so. It is the spirit, the ruach of Mashiach moving us, moving through the whole soul of Adam, that enables the repentance that is essential for rectifying Humanity's sin of turning away from G-d in the beginning.  This is a repentance and rectification that must take place in each of us and in all Humanity as one soul.  This can come only through our acceptance and our embrace of the messianic corrections that G-d has determined for the world.  These messianic corrections for the world can come only through Israel, through the messianic redemption of Israel, through G-d's word of death and resurrection for Israel.  It is through the Good News of Israel and Her Messiah alone that the sin of Adam can be corrected and Adam, Humanity, can be saved and brought again to the place of a completely pure obedience to all that God says.


Link here to the Hearing Seven Thunders site and the series of posts on the Judgements in Exodus and the Judgements in the Book of the Revelation of Yehoshua the Mashiach of Israel.