“In the beginning…….”

The word-for-word of Genesis 1:1 reads:

Bereshit bara Elohim [aleph-tav] hashamayim ve-et ha-eretz.

Torah: The Genesis account proceeds from G-d, through the heavenly realm, down to man on earth.

Prophets: Ezekiel’s vision is the converse, from man on earth, through the spiritual realm, up to G-d.

Ha-Berit ha-Hadashah: In the beginning was the Word [Torah], and the Word was with G-d, and the Word was G-d

********************************************************

Torah

________

Genesis 1:1-6; Genesis 2:8

Haftarah Portion

_________________

Jeremiah 17:12; Proverbs 8:22; Psalm 90:2,

Psalm 90:3;Isaiah 30:33; Psalm 72:17,

Isaiah 43:7 ;Isaiah 42:5-21

Ha-Berit ha-Hadashah

______________________

John 1: 1 – 10 ; Matthew 3:2 ; 1 Peter 1:20 ,

Revelation 13:8 ;Matthew 13:35;Matthew 25:34

****************************************************

Notes:

By trusting(Emunah), we understand that the universe was created through a spoken word of Most High, so that what is seen did not come into being out of existing phenomena – Hebrews 11 :3

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.

Soncino Zohar, Bereshith, Section 1, Page 230b-232a – R. Jose discoursed on the verse: Whereupon were the foundations thereof fastened ? (Job XXXVIII(38), 6). He said: ‘When G-d created the world, He established it on seven pillars.

Rav Chizkiya sat before Rav Elazar. He said to him: How many lights were created before the world was created? He said to him: Seven, as follows: the light of Torah, the light of Gehinom, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, and the light of the Messiah. (Zohar, Tzav, 34b)

The Talmud refers to several things pre-existing the world and the Talmud also speaks of the name of Messiah (His teachings, authority, function, etc.), pre-existing the created world.

Talmud, Pesachim 54a – 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. The Torah, for it is written, The Lord made me [sc. the Torah] as the beginning of his way. Repentance, for it is written, Before the mountains were brought forth, and it is written, Thou turnest man to contrition, and sayest, Repent, ye children of men. The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime. The Gehenna, for it is written, For Tophet [i.e., Gehenna] is ordered of old. The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary. The name of the Messiah, as it is written, His [sc. the Messiah’s] name shall endure for ever, and has exited before the sun.

Name of Messiah/ The Light of Messiah

The name of the Messiah, as it is written, His [sc. the Messiah’s] name shall endure for ever, and has exited before the sun (Ps. LXXII, 17)

His name shall endure for ever; his name shall be continued as long as the sun: and [men] shall bless themselves in him; all nations shall call him blessed – psalm 72 : 17

The goal of Creation is that the Kingdom of G-d (represented by the Temple) shall be established on earth, as it is in heaven; and finally, the name of the Messiah, i.e., the assurance that G-d’s purpose will ultimately be achieved.

The “name” of Messiah (as with the “name” of other key figures and also the “Name” of G-d) has to do with attributes, authority and function (in G-d’s plan).

This “Name/Authority” of Messiah has existed since before the physical world (Ref: Revelation 13:8, Hebrews 4:3, 9:26, John 17:24, Matthew 13:35, 25:34, 1Peter 1:20 ).

Talmud – Mas. Sanhedrin 98b – What is his [the Messiah’s] name? — The School of R. Shila said: His name is Shiloh, for it is written, until Shiloh come. The School of R. Yannai said: His name is Yinnon, for it is written, His name shall endure for ever: e’er the sun was, his name is Yinnon. The School of R. Haninah maintained: His name is Haninah, as it is written, Where I will not give you Haninah. Others say: His name is Menahem the son of Hezekiah,for it is written, Because Menahem [‘the comforter’ ], that would relieve my soul, is far. The Rabbis said: His name is ‘the leper scholar,’ as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted. (Isaiah 53:4)

“But you, Bethlehem Ephratah, being small among the clans of Judah, out of you one will come forth to me that is to be ruler in Israel, whose goings forth are from of old (mi’Kedem), from the days of old (i.e from the days of creation).”

-Micah 5:2

The phrase ‘from days of old’ refers to the Six Days of Creation. Rashi, R’ Shlomo Yitzhaki (1040CE – 1105CE), commenting on Micah 5 states, “and his origin is from of old: “Before the sun his name is Yinnon” (Psalms 72:17).

In commenting upon Genesis 1:2 “And the Spirit of Elohim moved over the face of the deep.” Midrsah Rabbah identifies this as having been “the Spirit of King Messiah” (Midrsh Rabba 2).

The Midrash Pasiqta says:

From the beginning of the creation of the world,King Messiah was revealed; foe he entered into the mind of G-d, even before the creation of the world.(Midrsh Pasiqta 152a)

The concept of a divine Messiah is firmly grounded in Hebraic writings. As Moshe Idel Messianic Mystics, Moshe Idel, Yale University Press, London, 1998, p. 23.states:

In a Talmudic text the Messiah is called by the name Tetragrammaton (YHVH), in a Midrash he is called by the divine name “Adonai, My Lord,” while elsewhere he is designated “El.” On the other hand, G-d is widely described in Judaism as the Redeemer, go’el, a term sometimes applied to an angel or a human redeemer. These common appellations, as well as the different views on the preexistence of the Messiah, may point to a much more substantial link between the divine and a Messianic personae.

Turning to Matthew’s writings, we see the high priest questioning Yeshua, during which time he (the High Priest) associates the “Messiah” with being the Son of Most High, and indirectly, Son of the living G-d:

But Yeshua held his peace, And the high priest answered and said unto him, I adjure thee by the living G-d, that thou tell us whether thou be the Messiah, the Son of Most High– Matthew 26:63

The Zohar offers a connection between the Tzaddik and title of “son of G-d,” or “son of a living man,” associating this with the Divine title of “Zaddik, the life of the universe”.

Soncino Zohar, Bereshith, Section 1, Page 6a – He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. XXIII, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of G-d, son of knowing-God) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”

In two places, Yeshua (the divine Tzaddik, Righteous one), is specifically called “Son of the Living G-d,” by His Talmidim:

And Simon Peter answered and said, Thou art the Messiah, the Son of the living God- Matthew 16:16 –

And we believe and are sure that thou art that Messiah, the Son of the living Most High- John 6:69

The Light of Torah

As it is written: “Adonai made me as the beginning of his way,the first of his ancient works- proverbs 8:22.

The Torah, for it is written, The Adonai made me [sc. the Torah] as the beginning of his way (Prov. VIII, 22)

Midrash on Genesis (Bereshit), which explains how G-d “consulted” the Divine Torah during the process of creation. “

Bereshit Rabbah I.1 – R. Oshaya began (his exposition in this way): “Then I was by Him, as an amon; and I was daily all delight” (Prov. 8:30). Amon means tutor; amon means covered; amon means hidden; and some say, amon means great. Amon is a tutor, as you read, “As an omen (= nursing father) carried the sucking child” (Num 11:12). Amon means covered, as in the verse, “ha’emunim (= those who were covered) in scarlet” (Lam 4:5). Amon means hidden, as in the verse, “And he omen (= concealed) Hadassah” (Est 2:7). Amon means great, as in the verse, “Are you better than No-amon?” (Nah 3:8) — which is rendered, “Are thou better than Alexandria the Great, that is situate among the rivers?” Another interpretation: Amon is a workman (uman). The Torah (= Wisdom) declares: “I was the working tool of the Holy One, blessed be He.” In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but employs plans and diagrams to know how to arrange the chambers and the wicket doors. Thus God consulted the Torah and created the world, while the Torah declares, “In/by/with the Beginning (be-reshit) God created” (Gen 1:1), “Beginning” (reshit) referring to the Torah, as in the verse, “The Lord made me as the beginning (reshit) of His way” (Prov. 8:22).

In the beginning was the Word (The Voice of Yahweh Elohim), and the Word was with Elohim, and the Word was Elohim – John 1:1

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord G-d walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden.

Bereshit 3:8 And they heard the sound (The Word) of יהוה Elohim walking about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence of יהוה Elohim among the trees of the garden.

Gen 3:8 And they heard the sound of יהוה Elohim walking (from the Hebrew word: H1980

הלך hâlak haw-lak’ Akin to H3212; a primitive root; to walk) about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence (from the Hebrew word: H6440 פּנים pânı̂ym paw-neem’Plural (but always used as a singular) of an unused noun (פּנה pâneh, paw-neh’; from 6437); the face (as the part that turns) ofיהוה Elohim among the trees of the garden.

What is that? ‘the sound of יהוה Elohim walking about in the garden’

In rabbinical translations (Targumim) is many times used the Aramaic word ‘Memra’ מימרא From מימר m.ch = h. מאמר 1) word, command Targum: the Word, i.e. The Lord. (MARCUS JASTROW dictionary of the Talmud )

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord God walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden.

Word (Memra): By the Word of YHWH were the heavens made, And all the hosts of them by the Spirit of His mouth. (Psalms 33:6)

“Word of YHWH” was, according to Targum :

And the Word [Memra] of YHWH created man in his likeness,in the likeness of YHWH, YHWH created,male and female created He them.(Targ. Jonathan Gen. 1:27)

Noah: The Word was also the covenant maker.

And YHWH said to Noah, “This is the token of the covenant which I have established between My Word [Memra] and between all flesh that is upon the earth. (Targum Onkelos Gen. 9:17)

Abraham: The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases: And I will establish my covenant between My Word [Memra] and between you… (Targum Onkelos Gen. 17:7)

And Abraham trusted in the Word [Memra] of YHWH, and He counted it to him for righteousness. (Targum Onkelos Gen. 15:6)

Moreover Abraham prayed:

And Abraham worshipped and prayed in the name of the Word [Memra] of YHWH, and said, “You are YHWH who does see, but You cannot be seen.” (Jerusalem Targum Gen. 22:14)

in the name of the Word [Memra] Of YHWH who had revealed Himself to her…

(Jerusalem Targum Gen. 16:3)

Jacob also trusted in:

And Jacob vowed a vow, saying, “If the Word [Memra] of YHWH will be my support, and will keep me in the way that I go,and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Word [Memra]of YHWH be my G-d. (Targum Onkelos on Gen. 28:20-21)

Our father Jacob said: “My soul does not wait for salvation such as that wrought by Gideon, the son of Joash, for that was but temporal; neither for a salvation like that of Samson, which was only transitory;but for that salvation which You have promised to come through Your Word unto Your people, the children of Israel; for your salvation my soul hopes.”

(Targum Jonathan Gen. 49:18)

YHWH said to Moses: This idea is also put forward in the Jerusalem Targum: And the Word [Memra] of YHWH said to Moses:”I am He who said unto the world ‘Be!’ and it was: and who in the future shall say to it ‘Be!’ and it shall be.” And He said: “Thus you shall say to the children of Israel: ‘I Am’ has sent me to you.” (Jerusalem Targum Ex. 3:14)

King David also urged Israel to trust in the Word of YHWH as the Targum of Psalm 62 reads: Trust in the Word of Yah at all times,O people of the house of Israel! Pour out before Him the sighings of your heart;Say, G-d is our trust forever.

(Targum on Psalm 62:9)

the Word of YHWH:

But Israel shall be saved by the Word of YHWH with an everlasting salvation…By the Word of YHWH shall all the seed of Israel be justified…(Targum Jonathan Isaiah 45:17, 25)

But I will have mercy upon the house of Judah ,and I will save them by the Word of YHWH, their G-d. (Targum Jonathan Hosea 1:7)

The Divine Mandate of Messiah Ben Yosef( Deuteronomy 30: 1 – 10 ), the Voice of Yahweh Elohim.

[…….Then you and your children will return to the Lord your G-d, and you will ·obey him [listen to his voice] with ·your whole being[L all your heart/mind and all your soul] in everything I am commanding you today. At that point, Adonai your G-d will reverse your exile and show you mercy; he will return and gather you from all the peoples to which Adonai your G-d scattered you. He may ·send [drive] you to the ends of the ·earth [ heavens], but he will gather you and bring you back from there, back to the land that belonged to your ·ancestors [fathers] …..]

Bereshit 3:8 And they heard the sound (The Word) of יהוה Elohim walking about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence of יהוה Elohim among the trees of the garden.

………….And…… Rabbi Yochanan said, ‘John 1:14 And the Word (the Voice of Yahweh Elohim) became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-fourth of a father, complete in favor and truth.

Pitched His tent’ translated from the Greek word, G4637 σκηνόω skēnoō skay-no’-o From G4636; to tent or encamp, that is, (figuratively) tooccupy (as a mansion) or (specifically) to reside (as G-d did in the Tabernacle of old, a symbol for protection and communion): – dwell.

In the Hebrew New Testament translated by 19th century German scholar Franz Delitzsch (1813-1890) is it translated, to dwell, to reside, to be located.

Yes He ‘pitched His tent’ among us as in the days of old.

And they heard the sound of יהוה Elohim walking ….Gen 3:8 What is that? ‘the sound of יהוה Elohim walking about in the garden’

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord God walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden .

Messiah Ben Yoseph(The Voice of Most High) = Yahweh ‘circumcise your heart and the heart of your seed’:

‘You go near and hear all that יהוה our Elohim says, and speak to us all that יהוה our Elohim says to you, and we shall hear and do it.’…… You should say it again Ephraim and Manasseh when Messiah Ben Yoseph ‘knock’s on the ‘door’ of your heart.’ – Devarim 5:27

“And יהוה your Elohim shall circumcise your heart and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might live, and יהוה your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you. “And you shall turn back and obey the voice of יהוה and do all His commands which I command you today – Deut 30 : 6- 8

I am now standing at the door and am knocking. If any one listens to My voice and opens the door, I will go in to be with him and will feast with him, and he shall feast with Me – Rev 3 : 20

Therefore, in reply, Rebbe, Melech HaMoshiach said, My Torah (teaching) is not mine but of the One having sent me – John 7 : 16

As it is written: He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF Most High.” – Revelation 19 : 13

As it is written: And they were amazed at his Torah, because Rebbe Melech HaMoshiach’s dvar torah was with samchut (authority) – Luke 4 :32

Many of the teachings of Yeshua, could deal with this deep (sod) level of teaching with authority . Yeshua, His disciples, and the prophets of old, always pointed to Torah as the path of salvation.

Matthew 19:16-17 – And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. [Torah]

Paul directly ties Yeshua to the Torah, describing Him in the same language G-d did of Torah through Moses. And that the Torah points to the Messiah and His teaching’s on Torah. G-d did not change when Yeshua came. (Matthew 5:17-21, Romans 3:31). “Confessing Yeshua,” and “believing in your heart” that He resurrected, does not simply mean that acknowledging certain historical realities brings salvation (even if done “sincerely, with all of one’s heart,” etc.) .

Therefore, leaving behind the initial lessons about the Messiah, let us go on to maturity, not laying again the foundation….. – Hebrews 6 :1-4

Rather, it means to accept and follow His teachings — i.e., being “hearers and doers” of the Torah, as both Paul and “James” taught:

Romans 10:4-11 – For Messiah is the goal of the Torah to everyone who believes. For Moses writes about the righteousness which is of the Torah, “The man who does those things shall live by them.” And the righteousness of faith speaks in this way, “Do not say in your heart, “Who will ascend into heaven?”‘ (that is, to bring Messiah down from above) or, “”Who will descend into the abyss?”‘ (that is, to bring Messiah up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): that if you confess with your mouth the Lord Yeshua and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.”

Deuteronomy 30:11-16a – For this commandment which I command you today is not too mysterious for you, nor is it far off. It is not in heaven, that you should say, “Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’ Nor is it beyond the sea, that you should say, “Who will go over the sea for us and bring it to us, that we may hear it and do it?’ But the word is very near you, in your mouth and in your heart, that you may do it. “See, I have set before you today life and good, death and evil, in that I command you today to love the LORD your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live …

John, in his epistle, makes an explicit connection between “knowing Yeshua” and keeping Torah:

1 John 2:3-5 – And in this we know that we have known him, if his commands [Torah] we may keep; he who is saying, `I have known him,’ and his command [Torah] is not keeping, a liar he is, and in him the truth is not; and whoever may keep his word [Torah], truly in him the love of God hath been perfected; in this [Torah] we know that in him we are.

One of his sod level teaching is about “flesh and blood – His closest disciples however understood that He meant His “flesh and blood” as being described in (John 6:60-69), “the words of eternal life” — the Torah:

When Yeshua speaks of “eating His flesh and His blood,” this is refering to the Torah, as He was/is the “Torah in the flesh.” The manna eaten by the Children of Israel was a physical representation of the Torah, which was what truly sustained them.

Thy words were found, and I did eat them, and thy words were unto me the joy and rejoicing of my heart; for I am called by thy name, Adonai-Tzva’ot – Jeremiah 15 : 16

In Hebraic thinking, when one accepts the teachings of Torah, it is said to “become a person’s flesh and blood.” Therefore, to fully accept the teachings of Yeshua, is to partake of His “flesh and blood” – which is the Torah.

He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF Most High.” – Revelation 19 : 13

When Yeshua is the Word of Yahweh (The Voice of Yahweh Elohim) what is He saying all 5793 times in the The Scriptures? Is that not Torah? And came His Torah in your live/heart when you asked Yeshuah (that Yahweh saves you) in your life?

When Yeshuah (the Yeshuah from Yahweh) came in your life came than in fulfillment? .. My Torah in their inward parts..

-Jer 31:31-33 “See, the days are coming,” declares יהוה, “when I shall make a new covenant with the house of Yisrael and with the house of Yehudah, See Heb. 8:8-12, Heb. 10:16-17. 32 not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה.

33 “For this is the covenant I shall make with the house of Yisra’el (Ephraim the Ten Tribes of the Northern Kindom) after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.

This new covenant : ‘declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.‘ The Yeshuah (salvation) from Yahweh in your life!

Thus, had not the Holy One, blessed be He, foreseen that after twenty-six generations1 Viz., 10 from Adam to Noach, 10 from Noah to Abraham (Aboth V, 2), and then Isaac, Jacob, Levi, Kohath, Amram and Moses, making twenty-six in all Israel would receive the Torah, He would not have written therein, Command the children of Israel!2 Num 28:1 And יהוה spoke to Mosheh, saying, Num 28:2 “Command the children of Yisra’ĕl (Yehudah and Ephraim) (Gen Rabba 1:4)

Isa 63:9 In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.

And he showed me a river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb. ‘the presence of יהוה Elohim’….. Rev 22:1-2

‘the Messenger of His Presence saved them‘ brought from His own blood in above Mishkan:

Heb 9:11-12 But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation, 12 entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.

Ephraim/Manasseh please: ‘obey the voice of יהוה your Elohim, Messiah Ben Yoseph, to guard His commands and His laws which are written in this Book of the Torah.

In the Targum the Memra figures constantly as the manifestation of the divinepower or as G-d’s messenger.

Instead of the Scriptural “You have not believed in the Lord,” Targ. Deut. i. 32 has “You have not believed in the word of the Lord”; instead of “I shall require it [vengeance] from him,” Targ. Deut. xviii. 19 has “My word shall require it.” “The Memra,” instead of “the Lord,” is “the consuming fire” (Targ. Deut. ix. 3; comp. Targ. Isa. xxx. 27). The Memra “plagued the people” (Targ. Yer. to Ex. xxxii. 35). “The Memra smote him” (II Sam. vi. 7; comp. Targ. I Kings xviii. 24; Hos. xiii. 14; et al.). Not “God,” but “the Memra,” is met with in Targ. Ex. xix. 17 (Targ. Yer. “the Shekinah”; comp. Targ. Ex. xxv. 22: “I will order My Memra to be there”). “I will cover thee with My Memra,” instead of “My hand” (Targ. Ex. xxxiii. 22). Instead of “My soul,” “My Memra shall reject you” (Targ. Lev. xxvi. 30; comp. Isa. i. 14, xlii. 1; Jer. vi. 8; Ezek. xxiii. 18). “The voice of the Memra,” instead of “God,” is heard (Gen. iii. 8; Deut. iv. 33, 36; v. 21; Isa. vi. 8; et al.). Where Moses says, “I stood between the Lord and you” (Deut. v. 5), the Targum has, “between the Memra of the Lord and you”; and the “sign between Me and you” becomes a “sign between My Memra and you” (Ex. xxxi. 13, 17; comp. Lev. xxvi. 46; Gen. ix. 12; xvii. 2, 7, 10; Ezek. xx. 12). Instead of God, the Memra comes to Abimelek (Gen. xx. 3), and to Balaam (Num. xxiii. 4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. xxiii. 21; Deut. i. 30, xxxiii. 3; Targ. Isa. lxiii. 14; Jer. xxxi. 1; Hos. ix. 10 [comp. xi. 3, “the messenger-angel”]). The Memra goes before Cyrus (Isa. xlv. 12). The Lord swears by His Memra (Gen. xxi. 23, xxii. 16, xxiv. 3; Ex. xxxii. 13; Num. xiv. 30; Isa. xlv. 23; Ezek. xx. 5; et al.). It is His Memra that repents (Targ. Gen. vi. 6, viii. 21; I Sam. xv. 11, 35). Not His “hand,” but His “Memra has laid the foundation of the earth” (Targ. Isa. xlviii. 13); for His Memra’s or Name’s sake does He act (l.c. xlviii. 11; II Kings xix. 34). Through the Memra God turns to His people (Targ. Lev. xxvi. 90; II Kings xiii. 23), becomes the shield of Abraham (Gen. xv. 1), and is with Moses (Ex. iii. 12; iv. 12, 15) and with Israel (Targ. Yer. to Num. x. 35, 36; Isa. lxiii. 14). It is the Memra, not God Himself, against whom man offends (Ex. xvi. 8; Num. xiv. 5; I Kings viii. 50; II Kings xix. 28; Isa. i. 2, 16; xlv. 3, 20; Hos. v. 7, vi. 7; Targ. Yer. to Lev. v. 21, vi. 2; Deut. v. 11); through His Memra Israel shall be justified (Targ. Isa. xlv. 25); with the Memra Israel stands in communion (Targ. Josh. xxii. 24, 27); in the Memra man puts his trust (Targ. Gen. xv. 6; Targ. Yer. to Ex. xiv. 31; Jer. xxxix. 18, xlix. 11).

The Light of Repentance

Thou turnest man to contrition, and sayest, Repent, ye children of men (Ps. XC, 2f. ‘Before’ etc. applies to ‘repent’) – Psalm 90:3

David repented of his sin and G-d forgave him(2 Samuel 12:13, Psalms 51:16-19)

First, recall the days of Noah. Man had become so sinful that God, after first removing the righteous (Torah-observant) people, such as Enoch and Methuselah, spared Noah and seven others to repopulate the earth. However, before He did this, out of mercy, He gave man 120 years to repent. (Genesis 6:1-8) They failed and the flood came. Note that Noah knew what animals were unclean (Genesis 7:2), even though this was well before Moses received the Torah which contained those instructions. Therefore, we know that G-d’s revelation of the Torah, in some way, was given to man from the beginning.

G-d makes Abraham a promise to inherit certain lands that are presently occupied by evil people. However, God tells him that the time for their destruction has not yet arrived, as they have not reached the fullness of their wickedness (Genesis 15:16). G-d, out of mercy, gave those people another 400 years to turn from sin back to Him — which they did not do.

Man has continually strayed from God. Ignorance of God’s will, His Torah,

Finally, move forward to the arrival of the Yeshua the Messiah. “For G-d so loved the world, that He gave His only begotten Son …” (John 3:16)

G-d, in His mercy, hasn’t destroyed the earth every other generation since Noah, or continually struck individuals with lightning bolts — though some may have deserved it. Yeshua has been involved here, acting as propitiation (an advocate or buffer) — not only for believers, but also for the rest of the world. (1 John 2:2)

If a man said, “I will sin and repent, and sin again and repent”, he will be given no chance to repent. [If he said,] “I will sin and the Day of Atonement will effect atonement”, then the Day of Atonement effects no atonement. For transgressions that are between man and God the Day of Atonement effects atonement, but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow – Mishnah: Yoma 8:9

So if you are offering your gift at the Temple altar and you remember there that your brother has something against you, 24 leave your gift where it is by the altar, and go, make peace with your brother. Then come back and offer your gift – Matthew 5:23-24

The Time has come,” he said. “The kingdom of G-d has come near. Repent and believe the good news!” – Mark 1 : 15

Therefore, repent and turn to Most High, so that your sins may be erased; – Acts 3 : 19

The Light of the Throne of Glory and The Light of the Temple

The Temple, as it is written: “A glorious throne exalted from the beginning is the place of our sanctuary” (Jermeiah 17:12). (Pesachim 54a)

The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary (Jer. XVII, 12).

And opened was the sanctuary of G-d in the heaven, and there was seen the ark of His covenant in His sanctuary, and there did come lightnings, and voices, and thunders, and an earthquake, and great hail – Revelation 11 : 19

In the Midrashim[i] we can find:

‘Thus G-d consulted the Torah and created the world, while the Torah declares, ‘In the Beginning God Created (1,1), Beginning’ referring to the Torah, as in the verse, The Lord made me as the beginning of His way (Prov. VIII, 22). Here too the speaker is the Torah. Thus the verse is translated: By means of the ‘beginning’, sc. The Torah – God created, etc.’ (Gen Rabbah 1:1[ii])

‘And the light dwelleth with Him (Dan. Loc. Cit.) refers to the deeds of the righteous, as is written, Light is sown for the righteous Ps. XCVII, II). R. Abba of Serungayya3 A place near Tiberias said: ‘And the light dwelleth with him’4 With a small h, in view of his interpretation. Alludes to the royal Messiah. (Gen Rabbah 5:6)’

‘Six things preceded the creation of the world; some of them were actually created, while the creation of the others was already contemplated.2 And, generally speaking, contemplating and decision are identical and simultaneous with God. The Torah and the Throne of Glory were created. The Torah, for it is written, The Lord made me as the beginning of His way, prior to His works of old (Prov. VIII, 22). 3 The speaker is the Torah personified, ‘works of old’ means the Creation.’ (Gen Rabbah 1:4)

Midrash expounds on Ekekiel’s

Midrash Rabbah – Lamentations II:3 – The Holy One, blessed be He, never associates His name with what is bad, but only with what is good. Hence it is not written here, ‘And concerning these God said in my hearing,’ but, ’And concerning these He said in my hearing: Go ye through the city after him, and smite; let not your eye spare, neither have ye pity; slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary (ib. 5 f.). How can this be? At that time the prosecution sprang before the Throne of Glory and spake before Him: ‘Lord of the universe, which of them was slain for Thy name? Which of them had his head split open for Thy name? Which of them gave his life for Thy name?’

Ezekiel 9:4-6 – And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.

“Wisdom (Hokmah) and glory (Tifereth) in His sanctuary:

The interesting text regarding an “Ascent” into the heavenlies comes from the book of Proverbs:

Proverbs 30:4 – Who went up to heaven, and came down? Who has gathered the wind in his fists? Who has bound waters in a garment? Who established all ends of the earth? What [is] His name? and what His son’s name? Surely thou knowest!

Soncino Zohar, Shemoth, Section 2, Page 79b – ‘R. Jose applied the verse, “Who hath ascended, etc.”, first to Moses, then to the Holy One, and finally to the four elements, and I saw that thou, Master, didst bless him!’ Said R. Simeon: ‘What he said was perfectly true. All the applications signify one and the same thing, since they all have their root and fulfilment in the Holy One, and they are all practically equivalent.’

The “New Testament” speaks of this one, who descended and ascended, as being Yeshua:

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven – John 3:13

He that descended is the same also that ascended up far above all heavens, that he might fill all things – Ephesians 4:10

In Proverbs 30, “What is His son’s name?”, is given as Tipheret in zohar writings, who represents the “Son” of Chokmah-Wisdom (the Father) and Binah-Understanding (the Mother):

Soncino Zohar, Shemoth, Section 2, Page 79b – R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, “And what is his son’s name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’ Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isa. XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know.’ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (Hokmah) and glory (Tifereth) in His sanctuary.” When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’

The Light of the Garden of Eden

The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime (Genesis 2: 8)

Those who have ears, let them hear what the Spirit is saying to the Messianic communities. To him winning the victory I will give the right to eat from the Tree of Life which is in G-d’s Gan-‘Eden – Revelation 2:7

Yeshua said to him, “Yes! I promise that you will be with me today in Gan-‘Eden.” –Luke 23:43

The Gehenna

The Gehenna, for it is written, For Tophet [i.e., Gehenna] is ordered of old (Isa. XXX, 33).

For the Tofet (Gehenna) fire pit has long been ready,prepared for the king, made large and deep,with plenty of wood and blazing with fire;like a stream of sulfur, Adonai’s breath sets it aflame – Isaiah 30:33

Do not fear those who kill the body but are powerless to kill the soul. Rather, fear him who can destroy both soul and body in Gei-Hinnom.- Matthew 10:28