Putting On Mashiyach

Putting on Mashiyach https://t.co/Pphz1nTKT5

— Miykael Qorbanyahu (@HebrewVision) May 23, 2020

For as many of you as were immersed into Messiah have put on Messiah.
Galatians 3.27

Colossians 1.26-28

Mystery of Righteousness
And, beyond all question, the secret of reverence is great – who was revealed in the flesh, declared right in Spirit, was seen by messengers, was proclaimed among nations, was believed on in the world, was taken up in esteem.
1 Timothy 3.16

For the secret of lawlessness is already at work – only until he who now restrains comes out of the midst.
2 Thessalonians 2.7

Guide for the Perplexed Chapter 5

Guide for the Perplexed Chapter 33

The Keys to Self Mastery

John 8.51-58

Genesis 14.18-20

וּמַלְכִּי־צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הֹוצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֹֽון.׃ וַֽיְבָרְכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְיֹ֔ון קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃: וּבָרוּךְ֙ אֵ֣ל עֶלְיֹ֔ון אֲשֶׁר־מִגֵּ֥ן צָרֶ֖יךָ בְּיָדֶ֑ךָ וַיִּתֶּן־לֹ֥ו מַעֲשֵׂ֖ר מִכֹּֽל׃.

And Malkitseḏeq sovereign of Shalĕm brought out bread and wine. Now he was the priest of the Most High Ěl. And he blessed him and said, “Blessed be Aḇram of the Most High Ěl, Possessor of the heavens and earth. And blessed be the Most High Ěl who has delivered your enemies into your hand.” And he gave him a tenth of all.

Eser 

The masculine and feminine numerals עשר (‘eser) and עשרה (‘asara) denote a set of roughly ten elements which can be stood upon (corresponding to the toes) or held in one’s hand (corresponding to the ten fingers). Possibly the most famous set of roughly ten is that of the Ten Commandments (Exodus 20:1-17, Deuteronomy 5:4-21). Over the ages people have futilely tried to number these commands in such a way that they form ten distinct ones, but it’s virtually impossible to do so in a consistent manner (there are either seven, eleven or more). They’re not called the Ten Commandments because they consist of an arithmetically accurate set but because they consist of a whole set, which provide foundation and which can be held in one’s hand.

Another famous set of ten consists of Abraham’s camels, which his servant took along with him on his trek to find a wife for Isaac. Genesis 24:10 reads that while he took a mere ten camels, “all-good of his master was in his hand,” which obviously consisted of more than ten camels; the “ten camels” were not simply ten beasts of burden but explicitly represented Abraham’s blessing which was in Eliezer’s hand (also read our article on the noun גמל, gamal, the word for camel, which literally means unit of trade).

Note that the Hebrew (and Akkadian) public tax system was based on tithing; it stipulated that people were to part with a tenth of their private possessions and income to serve the nation at large. This percentage was chosen as ten probably also because it explained that public tax served predominantly to create social cohesion and unity. Note that the name of the Levites, who were the practical recipients and processors of the tithes (Numbers 18:24), means to join.

WINE

“Judaism seems obsessed with wine. We take wine at nearly every spiritual event: Weddings, circumcisions, Shabbats, and festivals. Why do we take wine at these times?

To answer this question we need to understand a bit about this substance called wine.

Wine is produced from the material within the grape. It comes from a place that is hidden within, and exemplifies that which is hidden and needs to be brought forth. Likewise, spirituality is hidden in our physical world and needs to be brought forth.

For this reason, the numerical value of the Hebrew word for wine, Yayin, is the same as the numerical value of the Hebrew word for secret, Sod. Wine exemplifies the “secret” of the physical – i.e. the spiritual. Therefore, at any spiritual time or event, Judaism attaches wine in order to bring out the spiritual potential inherent in that event. As the Talmud says, “When wine goes in, the secret comes out”.[1]

The Second Law of Thermodynamics[2] states that: Every natural process entails an increase in the disorder and randomness (i.e., entropy) of the universe. In this world, everything goes from a high state of energy to a lower state of energy. All other substances gradually deteriorate with age, even if they do improve for a short time, like cheese. Bread gets moldy, apples rot, and even people’s bodies gradually deteriorate and eventually decay as it returns to dust.

Wine[3] is the only substance in this world that gets better with age. Wine is a substance from another world.

Wine and Secrets 

Wine is related to daat, knowledge. Both maintain excellence only in humble containers. Both get better with age. Wine, and associated products, is the only substance on earth that gets better with age. Wine, and the sod, the secret level of Torah, both have the same gematria,[4] which is why the Sages teach that when “wine goes in the secret comes out” – יַיִן יָצָא סוֹד נִכְנַס.[5]

Sanhedrin 38a Judah and Hezekiah, the sons of R. Hiyya, once sat at table with Rabbi and uttered not a word. Whereupon he said: Give the young men plenty of strong wine, so that they may say something. When the wine took effect, they began by saying: The son of David[6] cannot appear ere the two ruling houses in Israel shall have come to an end, viz., the Exilarchate, in Babylon and the Patriarchate in Palestine, for it is written, And he shall be for a Sanctuary, for a stone of stumbling and for a rock of offence to both houses of Israel.[7] Thereupon he [Rabbi] exclaimed: You throw thorns in my eyes, my children![8] At this, R. Hiyya [his disciple] remarked: Master, be not angered, for the numerical value of the letters of yayin[9] is seventy, and likewise the letters of sod:[10] When yayin [wine] goes in, sod [secrets] comes out.

What wine actually does is allow a person’s inner (and often guarded) thoughts to come to the fore. It enables him to act out his true self and his secret fantasies, whom he really wants to be, without the typical restraints of societal pressures and personal inhibitions.

Ascending

Now we can answer the question we raised at the beginning of this paper.

Jews take wine at every time they are ascending from one level, in this world, to a higher level. We drink wine on occasions that mark distinction (circumcision), growth (marriage), elevation (Shabbat) and enlightenment (Purim, Passover).

“Wine is a primary expression of sanctity, kedushah, since they ordain a blessing over wine, kiddush, as the proper way to inaugurate each shabbat and festival day.

Wine by Rabbi David ben Hillel

BREAD

The Torah is clothed in the soul and intellect of a person, and is absorbed in them, and is called ‘bread’ and ‘food’ of the soul. For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists – so too, it is with the knowledge of the Torah and its comprehension by the souls of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one. This becomes nourishment for the soul, and its inner life from the Giver of Life, the blessed En Sof (the Eternal God). This is the meaning of the verse, ‘Yea, Thy Torah is within my inward parts.” Tanya (Likutei Amarim 5 & 6)

In John 6: 47-57 Yeshua said the following, referring to himself as Torah: (parenthesis mine)

“I am the living bread (Torah) that came down from heaven. If anyone eats this bread (Torah), he will live forever. This bread is my flesh (Yeshua is Torah in the flesh), which I will give for the life of the world…. v53: Yeshua said to them, ‘I tell you the truth, unless you can eat the flesh of the Son of Man and drink his blood (Yeshua is fully consumed Torah), you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh (Torah) is real food and my blood (Torah) is real drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I live because of the Father, so the one who feeds on me (Torah) will live because of me.”

Yeshua is the fullness of wisdom, knowledge and understanding. He is the full COMPREHENSION (fulfillment) of Torah. If we fully absorb Torah, so that it becomes to us as flesh and blood, we will have eternal life. As the Sages say, “The scrolls of the Torah may be destroyed, but its spirit is immortal and indestructible. 3 The Ruach will quicken the spirit of the Torah within the righteous dead, and they will be resurrected.

Rabbi Abraham Heschel says in ‘God In Search of Man’: “The goal is for man to be an incarnation of the Torah; for the Torah to be in man, in his soul and in his deeds.”

Breaking of Bread the Jewish Understanding

By: Luana Fabri

OIL

In Hebrew, the word for oil is shemen (שֶׁמֶן) which is translated as fatness or richness. Oil in the Levant region is considered as a staple, medicament or unguent. Oil also suggests the idea, according to the Dictionary of Torah Names and Words, of the utilization of the flow of potentiality. As we will discuss shortly, oils have unique vibratory frequencies which when applied to a surface raises the rate of vibration of whatever it comes into contact with. This principle of organic science was shown to Moshe for the purposes of setting both people and objects apart, as well as for the unification of consciousness collectively among the priesthood, the living instruments of spiritual conduction for Yisrael, with the sephirot of Keter.

As we read from the passage above of how when oil was applied to the Tabernacle, its furnishings and the priests were set them apart. This is what is known as an anointing. In Hebrew, the word mashach (מָשַׁח) means to smear, or spread a liquid for the purpose of consecrating an individual, group or object. When referring to the Dictionary of Torah Names and Words again, we discover that this process contains a most powerful purpose, which is to bring forth a dormant inner reality within the individual who is anointed in order to properly perform their capacities of their office in confirmation of the spiritual flow already evident. Therefore, it is through the process of anointing that the flow of potential is able to be actualized in the individual who undergoes this ritual.

Interestingly, מָשַׁח is the root word of Mashiyach (מָשִׁיחַ), or Messiah, which is typically understood as a consecrated person designated to fulfill an office or purpose. On a deeper level, however, the office and title of Mashiyach embodies the strength of the Spirit in the Son of the Covenant. According to Judaism 101,

The mashiyach will be a great political leader descended from King David (Jeremiah 23:5). The mashiyach is often referred to as “mashiyach ben David” (mashiyach, son of David). He will be well versed in Jewish law, and observant of its commandments (Isaiah 11:2-5). He will be a charismatic leader, inspiring others to follow his example. He will be a great military leader, who will win battles for Israel. He will be a great judge, who makes righteous decisions (Jeremiah 33:15).

While there is a physical anointing with oil that takes place, it should also be clearly understood that there is also a spiritual anointing that exists. The anointing of the Spirit of Yah should be most desirous for the household of faith. For it is when individuals and groups are anointed with the Set-apart Spirit, or the ruach haqodesh (‎רוּחַ הַקֹּדֶשׁ), the divine inspiration to achieve extraordinary feats and to comprehend mysteries are well within the individuals grasp. This should be understood, however, as not some magical transferal or osmotic process, yet a cultivation of ability to the point of arriving at a full confidence in one’s ability after having acquired mastery of one’s innate gifts.

Oil for Illumination and Anointing
By Miykael Qorbanyahu

John 2.1-11

Joel 2.12-24

Isaiah 61.1-3

Psalm 40.4-10

Proverbs 9.1-10

Romans 8.1-17

Romans 10.1-13

1 Corinthians 2.11-16

Psalm 119.97-104

2 Kepha 1.1-12

Galatians 3.19-27

Romans 6.1-14

John 15.1-11