Praise is the Foundation An Exposition of the Copper Scroll A Tzaddokite Pesher

of Lamentation and Hope Mordechai Ezra de Hurst Hurst Publishing, Jerusalem, Israel. In Memory of Rabbi Yonah Tzvi Geller, ztl.; and Yaacov Menachem ben Yochanan
(Note: This Exposition has been submitted for Review, Critique and Comment to Rabbi Arthur Zuckerman, Cantor Aaron Vitells, and Dr. Steven Carver of Congregation Shaarie Torah, Portland, Oregon, USA. All Rights Reserved. No Copying, Publication or Distribution by Written or Electronic Format shall be made, except for brief review, comment or critique in an On-Line or Written Format in a News-paper or Magazine without Express Written Permission of the Author, who may be contacted at:, or ezra_scribe@yahoo,com)

Table of Contents
A Concealed Pesher? The Conversive Vav - The Vav-Ha-Hippux Prefix & Suffix Tenses Temple Treasures of Judaism Copper As the Media of Choice Statute of the Tzaddokite Priesthood Established by Melek David Indicators of Siman in the Copper Scroll Wisdom of Torah, Nevi'im, Ketuvim Qumran Qoheleth Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher Herem (Prohi[a]bitation or Consecration on [of] the Pronunciation of the Sacred (Eternal) Name (The Tetragrammaton). Substitutions for the Divine Name Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15 Builders of Praise Praise Leads to Prophesy (Anointing) and Sanctification Prophesy of Zechariah 14.16: Verses of Pruning Solomon's Prayer: 1 Kings 8.38-40, 41-43. Gates of Righteousness Messianic Pesher Karaite Pesher A Maccabean Connection? 13 14 14 15 16 16 17 18 18 18 18 19 1 3 4 4 6 7 8 9 12

The Messianic Doctrine my Lord ADONI
HaShem's Promise to David Valley of Achor The Strong Hand of HaShem HaShem Sends an Evil Spirit

20 22
24 25 27 28

The Redeemer of Israel


Raising Up David


Talmud Y'rushalaymi - Problem of Interjection


David - Sar HaSarim - Prince of Princes


A Heart for the Prince Praise Shall Go Up First!
Qumran Scrolls and the Full Spelling of Olam/Olamim

33 35

A Lamentation of Hope


Appendix A

Appendix B

Appeandix C

Appendix D

Appendix E

Appendix F


A Concealed Pesher? 1 Chronicles 23.27 Megillat ha'Nechoshet, (The Copper Scroll) has intrigued scholars and laymen alike for it's content, myth, legends, and potential disclosure of an immense amount of wealth seeming to have been enscribed thereon. So, what is the Copper Scroll? Is is a "treasure map" or just a hoax? Is it a religious document and not an administrative - quasi civil document of the Second Temple era? If it is an administrative document then the reader might as well quit reading right now and put this aside and find something else to read. If it is a religious document which comports with the practice of the Qumran Communities adherence to shunning wealth then the Copper Scroll should be given serious consideration by scholars as to why and how it fits into the Qumran Communities theology and end times out-look upon their immediate circumstances within that Second Temple era. Given that the author posits that the Copper Scroll is a pesher, the task of prooving the scroll is such a religious document presents the author with a seemingly insurmountable challenge in making out such a case. While it is nearly impossible to provide any date of composition, author-ship or exact purpose of writing the scroll with specific certainty, what we do know about the scroll is that it is most probably written in an early form of Mishnaic Hebrew and therefore we can say with certainty that it falls within a certain category of writings: the author and the audience, Hebrew speaking to be certain. Most likely Jewish. As will be demonstrated below, the Pesher-interpretation method of explaining prophesy has a two part function. One is to bring forth prophesy out into the open and the other is to explain it so that certain ideas and concepts are no longer concealed. Prophesy is in one context the Divine Myteries. Razim. Pesher on the other hand is the explanation or rather or perhaps more precisely, the interpretation, the imparting of the sense of the Raz through Peshar. Within the context of the Qumran community eschatological (end times) historical theological concern for the immanent or immediate import of prophecies, Pesher has a primary function as the Teacher of Righteousness is the one whom they relied upon for that mystical sense of or imparting of Divine Truth! Thus, it behooves us in our quest to determine exactly what method of kabbalah (practial mysticism), the receiving of the Divine Secrets the Qumran Community and more particularly, the Teacher of Righteousness used to obtain and impart these Divine Truths.

The Tanak relates that Samuel was a member of the guild of prophets, that the people rejected HaShem as their immediate leader and desired a "king like all other nations" to go in and out to war with them. Samuel was instructed by HaShem to anoint Saul and the Tanak relates that then the people asked, "Is Saul among the school of Prophets?" This leads us to another question of import concerning Qumran: Was Qumran the place of the School of Prophets? Given that the Qumran antiquities contain diverse quantities of scrolls, it has been assumed that the purpose for Qumran was as a repository of or a genizah for used scrolls no longer fit for public use or it was the Temple library or the library of the House of David, a sort of summer palace where the King may withdraw and study for his annual National Address as required by halachah. That practical kabbalah is praise! The reader may ask, is the Copper Scroll a type of pesher previously unknown to scholars and laymen alike? Certain indicators or "clues" in the text of the Copper Scroll warrent re-examining of this scroll by scholars and inquisitive readers alike because some questions remain unanswered and the indicators found therein direct the reader of the text to something other than a list of treasuries as will be demonstrated below. Pesher (Pesherim, plural) is a form of interpretation and commentary on Biblical texts; where a verse or verses is quoted and an interpretation by commentary is given. These pesherim may be of two types which concern mainly Prophetic books of the Bible, such as the oft quoted Qumran Pesher on the Book of Habakkuk, or, the pesher on the Book of Psalms. The first type is a running commentary which follows the order of the books of the Bible, verse by verse then giving the interpretation. The second kind of pesher is the quotation of a small number of verses not necessarily in order but which connects seemingly unrelated verses to the "end of days." The unique form of interpretation by pesher(im) within the Qumran community and then later on in the Messianic 1st Century Jewish Christianity such as that found in Acts 2.30 which interprets the book of Psalms as Prophetic (confirmed in 1st Chronicles 25.1-3, 5-7), places the prophetic message of the Prophet for the "end of days" as happening or occurring in the present. This type of interpretation is unique because, as we shall see, uses the conversive vav. This vav at the end of a word changes the future tense into the present tense. The Conversive Vav The Vav-Ha-Hippux Prefix & Suffix Tenses What can we discover from the vav conversive? Why is it so important to this exposition? These questions should be apparent to those educated in Hebrew linguistics and may be answered for those less

educated in the rules of Hebrew grammar. The vav was used in the Masoretic version of the Torah as well as the Rabbinical writings (Pesachim 50a; cf. Kiddushin, Soncino Press, pp. 361 n.6) for the purposes of concealment of the NAME and MEANING of the Tetragrammaton (the Sacred Name of G-D). In the seminal book, Sefer Yetzirah (Book of Formation) we find that the vav "rules over thought." The vav is also symbolic for a nail or pin. (e.g. Ezra 9.8) Copper was used in the construction of the Tabernacle for the: Brazen Altar, (Exodus 38.4), foot of the altar (38.8), rings (27.4), pins (27.19) and sockets (38.10); As well, the Copper Serpent (Numbers 21.6-9) was a healing agent for those who looked upon it. Hezekiah crushed the Copper Serpent (Mishneh Pesachim 4.6) and hid the Book of Remedies (M.Pesachim 4.6). In short, it is the base of or foundation necessary for burnt offerings. Copper, "precious as gold" was weighed by Ezra, the Priests, as well as the Levites (Ezra 8.27), who wrote all the weight of the free-will offering to the L-RD. (8.34) Rashi relates that the vav conversive (vav-ha-hippux prefix tense) at the beginning of a word changes the meaning of the context past tense to present tense because "there is no tense in the Hebrew verb." Continuing, he relates that where the vav conversive is at the end of a word, the vav conversive changes the future tense to present tense. Dr. Avigdor Bonchek, "What's Bothering Rashi," Retrieved from: <> Temple Treasures of Judaism So, what, if any thing happened to the "treasures" of the Copper Scroll? Do they still exist or are they lost to antiquity? The answer may be found in the writings of the Jewish historian Josephus. Copper As the Media of Choice But first, let us ponder the question as to why the Scribe used ne'choshet (copper) as the media of choice to "write" this Lamentation of Hope. The use of copper indicates permanence of the pesher having lasting, but minor monitary value while leaving a Priestly record of the history and prophetic value (a wisdom, e.g. Proverbs 3.13-24;4.5-13 whose value is far above all the wealth of the nations) found in the Book of Joshua for discovery and unsealing at "the end of days." The Copper Scroll was constructed from the Crushed Copper Serpent. (Pesach Machzor, The Complete Art Scroll Machzor, Artscroll Mesorah Series , Mesorah Publ., Ltd. brooklyn, N.Y. 1990, 1994 , (pp.149). According to Michael Wise in The Dead Sea Scrolls, A New Translation; "Copper was used for the safekeeping of nonliterary records, Roman public laws, and even the private discharge papers of Roman Military

veterans. More to the point, copper and bronze were common media of choice for the archival records of temples in the Roman period. According to Josephus, .... The Romans pursued a definate policy to retrieve treasure hoards that citizens of Jerusalem had secreted during the siege. As always, the key to their recovery lay with the interrogation of prisoners. One such, Pinchas, was an official treasurer of the Temple. The historian tells us that this man delivered up to the Romans "'the tunics and girdles worn by the priests... many other treasures also were delivered up by him, with sacred ornaments (War 6.390-91). (Wise, pp. 190-91) The six locations (listed in the Copper Scroll possessing Greek letters) are thought to be by some scholars to "represent the quantities of treasure buried at the site. Or, "Another recent suggestion is that they are abbreviations of names of priestly families responsible for the treasure at that particular site." As well, Meir Bar Ilan's paper (<>), "The Process of Writing the Copper Scroll" references Talmud and indicates as a possible, but "not necessarily the specific place mentioned in Tractate Kiddushin 66a" for the geographic location "Kachlit" while "assuming" that is not the case. Meir Bar Ilan, in personal correspondence to this author states, (referencing Shekalim 3.2) that "the Greek letters were used as private signs." However, this Mishneh states first, that Aleph, Bet, Gimmel were the "siman" (or signs) "used for the half-shekel levy imposed on the public;" whereas the Greek letters, Alpha, Beta, Gamma, appear in the Mishneh only as a secondary opinion (of Rabbi Ishmael). In Rabbi Ishmael's rules of hermenuetics, heyqesh comparison, the matter of whether Hebrew or Greek characters were used for designation of the registrant who had paid the treasurer the Temple tax (shekel) imposed upon them is resolved because when one compares the Hebrew to the Greek, the characters only make sense in Hebrew as a statute related to the vows of the community. One must remember that Hebrew did not have written vowel (points) in this era of (Biblical) the historical development as a literary language, and thus, Kahlit may alternatively be read or pronounced, Kohilit, or Kahilat( Assembly of the Community). With this in mind, one must ask: Why do the Greek letters not appear on the Scroll "alpha-betically" in the order of the shekel levy enacted upon each registrant to whom the levy was due? First, lets look at 4Q270 Fragment 9, Column 2 (15): Statutes for Taking Oaths - Vow [not] by Aleph v'Lamedh nor by Aleph Daleth. Instead, vow by the Niddur (oath) of they who willingly enter for the Covenant of Vows." (Paraphrased from The Dead Sea Scrolls, pp.65). Perhaps they have a significance as the congregational response to the chanting of the Copper Scroll, as an affirmation and plea that HaShem establish Sukkot and the nation be anointed as one with the spirit of prophesy.

The use of abbreviated letters for the Sacred Name (hereafter,

S.N. or D.N.) indicates the

sacredness with which the Qumran Community used the S.N. - fully written out, so as to not commit heresy or idolatry. Ya'acov al Kirkisani the 10th century Karaite historian relates the opinion of the 9th century Karaite sage, Daniel al Kumisi (Epistle to the Diaspora, Nemoy ed. pp.6063) which follows the Qumran usage of abbreviations for the S.N. - viz. Aleph Daleth. Aleph Lamedh and Aleph Daleth are abbreviations as well as siman (signs or indications) for the S.N. as used by those who "prohibited" the pronunciation of the D.N. and instead substituted Alohim and Adonai for the Tetragrammaton (S.N.) in response to the restoration of the spoken and written use of the D.N. following the Hasmonean defeat of the Selucid (Syrian) - Greeks who banned it (The S.N.) from being spoken. The Pharasees banned it's use in contracts, "because once a contract was fullfilled, the written contract would be thrown in the garbage heap." Thus, the substitution of Aleph Lamedh and Aleph Daleth for the S.N. indirectly implies adherence to the Syrian - Greek ban on the pronunciation of the D.N. (irregardless of the reasoning behind it's ban) by the Pharasees.
Statute of the Tzaddokite Priesthood Established by Melek David As the Scroll first indicates by the transliterated Greek into Hebrew: KEN, The Kehilat (Community) responding to the Kohenim's Priestly Blessing, (" Birchat Kohenim") for their "petition" to be granted. The second indicator is the CHAG, Festival (being favorably established). The third, HEN, "They or Their" (festival in their) TA'AH (Priest's Chambers or Booths of Sukkot) which is DAY (Enough through) TAPH (Tambourines of Praise) SOOK ([which is] Anointing). The Sixty Four (or Sixty) locations: This is the SOD (secret) of the KooK, the Statute of the Tzaddokite Priesthood established by Melek David! Cf. 1 Chronicles 15. 11-28 Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,
11 And David called for 12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD, the God of Israel, unto the place that I have prepared for it. 16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy. 27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the master of the singers in the song; and David had upon him an ephod of linen 28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the horn, and with trumpets, and with cymbals, sounding aloud with psalteries and harps. Cf. 1 Chronicles 25.1-3 "Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king. Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their

father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD."

Indicators of Siman in the Copper Scroll Tumah Met - Impurity of the Dead Maaser Sheni - Second Tythe Valley of Shevah One indicator that should alert the Torah or Talmudic scholar as to the Scroll not being a "list of treasures" in the 57th location or cache ( 3Q15, column 11) is the phrase: b'qever b'ni ha'avat - "The grave of the common people is clean!" Wise, Abegg and Cook, Dead Sea Scrolls, A New Translation, pp.197. No grave is "clean" and transmits Tumah (tamei, ritual impurity) to any person coming into contact with a grave, the dead or a dead body inturred in a grave (tumat ohel). E.g. Mishneh Pesachim 1.6 (Avi avot ha'tumah). Tractate Tohorot states the time period and proceedures for becoming ritually pure ( tahara). Cf. 11Q19-20, columns 49, 50; Leviticus 21.1, 11; Numbers 9.1-14. In Mishneh Shekalim 1.1 we find that graves were marked so that "the Priests and Nazarites would not become defiled - ritually impure." Logic or reason inferrs that marking a grave to prevent tamei means that a grave is impure and it's impurity remains. One phrase that should alert the reader of the Scroll is ma'aser sheni m'pogul (a second tithe [tenth] is unclean [Column 1 passuk 10-11; Megillat HaNechoshet - Meir Bar Ilan <>]). Here we find the cholam (vav conversive) in the word: m'pogul. The spelling of this word ordinarily is pigul as it relates to burnt sacrificial meat (e.g. Leviticus 7.18 "it is an abhorrent thing."). Ordinarily, uncleanness or ritual impurity is defined by the term: tumah or tamei. The inclusion of the vav is unnecessary unless it's inclusion implies something else: revealing a sod - secret a CHAG (Festival)! In "listing" several sites on the Scroll, graves or tombs are referenced: one, two, eight, nine, seventeen, twenty-seventh, thirtieth, thirty-ninth, fourtieth, fourty-second, fourty-third, fiftieth, fifty-fourth, fifty-seventh, fiftyninth, sixty-fifth. (Dead Sea Scrolls, Wise, Abegg, Cook.) How could a successful expedition or expeditions to conceal temple treasures in or near graves or burial chambers be carried out by Kohenim (Priests)? Would they or their brethren carrying the treasures become tamei (ritually impure)? A second indicator of the Scroll not being a "list" is the phrase: "the second tithe ( maaser sheni) is impure." 3Q15 Column 1 Again, the Talmud "lists" vessels (Keilim)

that may be impure.

As noted by a scholar of the Talmud, "Manfred Lehmann, who found that the scroll contains

considerable technical religious terminology from the Talmud. For example, the term kli dema', ..., refers to vessels of terumah," a portion of Temple sacrifices given to the priests,.... Another term, ma'aser sheni, refers to the "second tithe"; still another, herem, refers to "consecrated offering."" (194-95)." (The Meaning and Mystery of the Dead Sea Scrolls, Hershel Shanks, Copyright 1998 Biblical Archeology Society, Random House, NY, NY 1998). A third indicator that the Scroll is a Pesher is the thirty-ninth and fourtieth caches, the use of the phrase: "Valley of Shaveh" which may be a veiled reference to the descent ( sheb'Ameq [shin, bet, ayin, mem, quf - lit. valley) through falsehood (shaveh) Psalms 144.8, Exodus 23.1, Deut. 5.20. Shaveh may be read Shevah (Seven [oaths] or Seventy - Cf. Daniel 9.24-27) since there were no vowel points in Biblical Hebrew. Hence, "In, with, or for, the descent of oaths...." (The bet can be read, in, with, or for. Thus, an oath must be given concerning the ma'aser sheni - second tithe - Mishneh Shekalim 2.1) As well, shev can mean to sit [in judgement] or dwell [settle as an immigrant] or to wait. E.g. Deut. 1.6 "You have dwelt long enough in this Moutain ( Horeb). Wisdom of Torah, Nevi'im, Ketuvim (Chochmah, Binah, V'Daath L'HaTorah) A best educated guess according to this author's knowledge in Qumran (Tzaddokite) religious thought, the six "locations" refer neither to treasure or abbreviations of the names of priestly families; but suggests that this work is an early form of Mishnaic Hebrew in the form of a concealed pesher as a lamentation of hope (e.g. Tehillim 49.17) by the scribal school of Tzaddok "of the descent (yarad, yordan), as opposed to the ascent (Aliyah) of the Tribe of Judah and the King's of [the whole house of] Israel, who went after (coveteted) the golden ephod(s) of Babylon (foreign deities to confirm a covenant with "foreign rulers [deities which are not gods]) as recorded in the Book of Joshua and Kings. Joshua 7 and 8, 1 Kings 15.19 (A covenant between Asa, King of Judah.), 2 Kings 15.19-20, 23-33 Menachem exacted 50 shekels of silver from the men of wealth in Israel and gave a thousand talents of silver to Pul, the King of Assyria to confirm his kingdom. Jothan, the King of Judah's mother's name was: Jerushah, a daughter of Zaddok!" (Note that an ephod is located at site 4 and it was an ephod that Achan took and hid near the Valley of Achor in his tent. Joshua 7.21) As can be seen by 1Q21 "The Words of Levi" and Mt. Athos MS, (The Dead Sea Scrolls, A New Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco, 1996 pp.251-52): "Then he gave me the blessings of the Priesthood...". "Consider, my sons, my brother Joseph, who teaches writing and discipline and wisdom. .... So wisdom is a great fortune of glory, and a fine treasure for all who possess it. If mighty kings come with many people, and an army, horsemen, and many chariots with

them, and if they seize the wealth of the lands and nations, plundering everything in them, they still could not plunder the storehouses of wisdom, nor could they find its hidden riches. 4Q213 Frag. 6+7 (Wise 257) "But when those of them who were left held firm to the commandments [ mitzvoth] of G-D He instituted His covenant with Israel forever, revealing to them things hidden, in which all Israel had gone wrong: His holy Sabbaths, His glorious festivals...". (Wise pp. 54). Qumran Qoheleth Teacher (Assembler, Preacher of the Talmudim HaTziqim) The QooK "Statute or Ordinance" of the Qahillah Shalosh [Third Assembly of the Year]) Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15 as transliterated into Hebrew. An Example of the Pesher Method of Interpreting Scriptural Texts Y'rushah Bat Tzadok II KINGS 15.33 KEN ((Y'Hi Ratzon) Establish Heb., lit. "May it be Your Will") Birqat HaKohenim The Priestly Blessing of B'Midbar Parshah Nasso (Numbers 6.22-27): "And they shall put My Name upon the Children of Israel; and I will bless them."
(Note: All Scriptural Quotes, (as necessary, except for brevity,) and Qumran Scroll or Hebrew Texts referenced herein can be found in the Appendices at the end of this work and are the author's own copyrighted calligraphy. All Rights Reserved. M.E. deHurst Publishing, Jerusalem, Israel. For More Information Contact: <> OR <>)

The Congregational response to Birqat Ha Kohenim that their Petition (for a Festival of Gladness Zeman Simchateinu - whereupon the Priestly Blessing) be "made [to stand] upright, sure or fixed." B'Charivah Sheb'Ameq Akor: "In the ruin of the Valley of Achor; (or, with the Valley of Achor; or, For the Valley of Achor) ... seventeen talents for a measure." (First location of Megillat HaN'Choshet having Greek characters.) The prefix Bet can be read, In, With, or For. Thus, the following verse can be interpreted as turning away the anger of the L-RD! "And they piled a great heap of stones over him (Achan) which remains to this very day. Then the LRD'S anger was turned away (from the Children of Israel). Therefore they named that place, The Valley of Achor which it is called to this day." (Joshua 7.26) V'Eth [Vav Conversive, Aleph, Thav], Aeymeq [Ayin, Mem, Quph] Akor [Ayin, Kaph, VAV Conversive, Raish] L'Peetach Tiqvah: "And I will give her her vineyards [Che'rameehah Chet, Raish, Mem, Yud, Hay - Wise,

"The Dead Sea Scrolls," [Fourty-ninth cache [pp. 196]; [ Ganat

Tzaddok - Gimmel, Nun, Thav; Tzaddi,

Daleth, VAV, Quf - Garden of Tzaddok- Wise, ibid. fifty-fifth cache, pp.197] from there, "And the Valley of Achor is a door of hope; and she shall return (respond favorably) there, as in the days of her youth, as in the day when I brought her [When She Dwelt in Booths] up out of the land of Egypt." Hoshea 2.17
CHAG (Festival) The Third Aliyah of the Year "Chag Sukkot Chag Simcha" (Festival of Rejoicing in Tabernacles): For the mound [of the assembly-Genesis 31.46-52, Joshua 8.28, 18.1] Tel Kochilat ... Six amot (measures) for Tevilah (Ritual Immersion). "So Joshua brought (assembled) all the Tribes (of Israel) before the L-RD." (Joshua 7.16) Another interpretation can mean that "The salvation of the L-RD will commence when All Israel assembles for the Festival of Sukkot (Feast of Tabernacles)." HEN (They or their) B'vor

(For their examination and explanation - boring, digging of the pit or

cistern or reservoir - e.g. Genesis 37.17-28; place of hewn stones, "the salt pit" is figurative for "under or below the steps" since the word bor can be read: literally, a pit, a cistern, fountain, or reservoir; or figuratively, to examine or explain depending on the inclusion of the vav or the aleph in the word bor. Here, the word has the vav.) Malach (salt) (Numbers 18.19).
"Elisha said, Bring me a new vessel for salt (the Eternal Covenant of Salt given to the Priests). So they brought it to him. (Next verse: "So the L-RD said, I have healed these waters...." 2 Kings 2.20 (21) This verse can be interpreted as the renewal of the Covenant (of Healing through the Priests' "Covenant of Salt")." TA"AH Their Rooms or Chambers (E.g. Ezekiel 40.12) (In the old House of Washing.... on the neck [ledge]) B'Ma'arat Bayit HaMadach HaIshan B'roobad (2 Samuel 23.32, Genesis 45.14) "But the Priests used the "Washer's Chamber" for their own washing (purifying)." 2 Chronicles 4.6 This verse can be interpreted as "the separation of the Priests by their own purification." DAY (Enough [is their Festival of Sukkot] Shmot 36.5. B'vor Sh'neged HaShaar HaMizrachi .... ("In the fountain facing the Eastern Gate [for Praise...]") "And a great army of Assyriah camped at a field where the cloth was bleached near "the conduit of the

upper pool"." (2 King's 18.17) "Hezekiah's history and his great deeds and the conduit which he made and the water which he brought into the City (of Jerusalem) are recorded in the book of Chronicles of Israel." (2 Kings 20.20) The former verse can be interpreted as, ""the armies of the field" [Levites who live in unwalled cities] gathering near the conduit where garments are made white." The latter verse can be interpreted as, "the history and great deeds of the Kings of Israel in bringing the Law (Waters) of the L-RD (through the Prophets of Levi) into Jerusalem." TAPH (to play [beat] a Tambourine, "golden timbrels." HaPena HaAcharat HaMizrachit kepher amoth shesh ("From the farthest Eastern corner [Trumpeting stone explore] determine sixteen measures....") ("Our daughters may become corner-stones...." Psalms 144.12, 118.22) And Judah will fight at (or against) Jerusalem, and the wealth of all the Nations around Israel will be confiscated." Zechariah 14.14 The verse can be interpreted as ""the controversy" Judah (the Kings [Praise] of Israel) has with the inhabitants (Jewish and non-Jewish Nations) of Jerusalem who have stolen the wealth of Israel and refuse to worship the King of Kings at the Feast of Tabernacles." (But see below for the Pesher interpretive paraphrase of this verse.) SOOK (to smear or anoint oneself. [with the Garments of Praise - as to overflow with honey] Yeshiyah 61.3), Tehillim 45.7-8 "Therefore has G-D, thy G-D anointed thee with the oil of gladness. All their garments of myrrh... whereby they have made thee glad!" (Talmudim Kol Tehillim 45). B'vor .... B'Amod [Bet, Ayin, Mem, Vav, Daleth]

b'Tzephonu ("In the great reservoir [of praise] stand or sway - e.g. wave or shake the Lulav and Etrog [as a witness] while rejoicing in the Shekinah [Divine Presence] Eternally).
"We assembled at the Ahavah River for three days." We broke camp on the fourth day at Ahavah River." (Ezra 8.15, 30) "The L-RD told (commanded) me to assemble all the nobles and the rulers and the people that they might be reckoned by genealogy. And I found a registry of genealogy of those who made Aliya at the first and found written therein." (Nehemiah 7.5) "And all the people gathered themselves together as one man in the street before the water gate; and they spoke to Ezra the Scribe to bring the Sepher (Book) of the Law of Moses that the L-RD commanded to

Israel." (Nehemiah 8.1) The first verse can be interpreted as "the "River of Love" of the Prophets, (e.g. Ezekiel 47.8-9) assembling all the people of Israel for (Aliya or Immigration) the hearing of the sense of the Law; or, the love of Israel that lasts for three days." The second verse can be interpreted as "the Command of the L-RD is to be followed according to the reckoning of their (Israel's) genealogy as prophesied by Ezekiel." (Ezekiel 45 through 48) The third verse can be interpreted as "the willingness of the Nation of Israel to take the Law of the L-RD and assemble for the Feast of Tabernacles after the reading of the Law of Moses." All of these verses relate to the Hebrew words which have been transliterated from the Greek characters found on the Copper Scroll which appear in the six "locations" or measures, viz: "deeds or Love for the L-RD" of the People of Israel concealed in the Copper Scroll, even as the prophesy of Daniel was sealed up until the end of days! In other words, the six locations, (names, places and things or items) listed in the Copper Scroll, together with the Hebrew words transliterated from the Greek characters are a "sealed up" Pesher of Lamentation and Hope. Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher The conversive vav being a unique scribal signature of the Tzaddokite Family of Scribes belonging to the Priestly School of Prophets (Singers of Tehillim) indicates they followed after the Law of Moshe; for whereever one finds the conversive vav in the Torah there you will find Moshe, Aaron and Hur (the Builders of the Kingdom of Priests, an Holy Nation [Multitude], the Children of Avinu Avraham; because Judah [Praise] goes up first). Evidence for this is found in Psalms Scroll 11Q5. Following the Masoretic tradition that L'Olam means to conceal, (cf. Shmot 3.15 "Shmi LOLAM v'Zeh Zikri l'Dor Dor."[in the Sandardized Masoretic Text of Shmot the vav is "missing, as it were" from the word L'OLAM and transposed to, and this!") Tehillim 136.2, 5, 7 of 11Q5 evidences the scribal tradition not to conceal L'Olam [His Name is Kindness] "Praise HIM FOREVER! HIS KINDNESS ENDURES FOREVER." "AND They shall put My NAME upon the Children of Israel." Numbers 6.2227. "The Priests, the Levites; and the Sons of Tzaddok...." Ezekiel 44.15 . As can be determined from, "The Complete World of the Dead Sea Scrolls," (Philip R. Davies, George J. Brooke and Phillip R. Callaway, Copyright 2002 Thames and Hudson, Ltd. London;); there was a particular form of scribal "full spelling" of Hebrew words in both the Psalms Scroll of Kever, or Cave 11 and in the Apocryphon of

Joshua 4Q378-79; and "Emanuel Tov has suggested that a particular kind of plene orthography is distinctive of a Qumran scribal school (Davies. pp. 73, 122-23)." Herem (Prohi[a]bitation or Consecration on [of] the Pronunciation of the Sacred (Eternal) Name (The Tetragrammaton). Concealment of the vav in Masoretic texts would tend to be opposed by the Tzaddokite Scribal School and most likely caused a split in the Jewish community. Although the Qumran Tzaddikim enacted a takkanah – equivalent to the rabbinical “fences around the Torah”; (e.g. Shmot [Exodus] Parshah Yithro [19.12, 23] set boundaries for the People [ cf. 19.5 curious treasure]; Ecclesiastes 22.28 ancient landmarks – boundaries – Devarim 27.1 through 8; (herem, lit. ban or consecrated but prohibited thing for common use – VaYiqra 22.3) on the oral pronunciation (lit. vain or false utterance, in the peshat – plain sense of the (P[esh]a{t] R[emez] DraSodH) [Achronym to wit, Ha (the) Achronim for, Pardes lit:] “the Garden of the Torah” interpretative method of Torah exposition; and the Talmud records the repulsiveness of the Parushim – Pharisees - to the killul HaShem [lit. desecration of G-D's NAME] “contracts bearing the NAME being cast forth into garbage heaps....” [Rosh HaShannah 18b.]; [cf. Sanhedrin 10. Qari oh Ketuv, pronunciation “as it is written.”]; the Hasmonean Dynasty of Cohenim v'Levi'im, the Tzaddokite Priests of the Qumran Kehillat “ loosed” the Selucid Greek decrees or ban on speaking the Divine Name aloud, together with a ban on, sanctification of the Sabbath, Circumcision, and requiring all Jews to commit idolatry; while the Pharisees forbid only the utterance of the D. N. “without good reason or purpose,” shevah (Shin, Vav, Aleph); the B. T. Tractate Nedarim 8b compares those who fear to utter the D.N. as those upon whom the sun of righteousness shine - [pesher – achshav – right now, Malachai 3.20] and Tehillim 144.8 compares vanity to false-hood; cf. Ezekiel 13.7 ”vain visions and prophesying”; there was no ban on Writing it as it IS Written [in Paleo-Hebrew]”. Clearly, there is no Torah ban on uttering vows “In the D. N.” as the Torah commands Deuteronomy 6.13; 10.20; [no false-hood in] swearing or taking oaths, vows or being a witness to falsehood - false courts which is equivalent to saying the Shema (Hear, Obey and Understand), as: Shin, Mem, Aleph, “Perhaps the L-RD is our G-D” rather than as it is written: Shin, Mem, Ayin, the Enlarged Ayin and Daleth – meaning that the Nation is witness that HaShem is Our G-D!” Cf. 1 Sam.19.6; Ruth 2.4; Tehillim 118.26. HaShem's NAME is MENTIONED as an Eternal Memorial of the Exodus. Shmoth 3.15 Ziqri “My MEMORIAL”. (In every place that I cause MY NAME to be Azqir – Aleph, Zayin, Kuf, Yud, Raysh; Mentioned, there I will COME and Bless You. Ex. 20.21)” Cf. Ex. 23.13 Tazqiru; Joshua 23.7 tazqiru; Zechariah 14.9

Joel 3.5 [2.32] “One may not doubt “in one's heart and say, perhaps....” [shin mem aleph] HaShem is the G-D of Israel and simultaneously shaker, lit. bear false witness against one's fellow! Exodus 20.16; 23.1” Substitutions for the Divine Name Substitution of Adonai for the D.N. was considered heresy and idolatry; not because this would have been seen as "taking away from the Torah" in violation of the precept: "You shall not add to or take away from the word that I command you...." "you shall not add thereto, nor diminish from it." Devarim (Deuteronomy) 4.2; 12.32; but because it makes the D.N. [or, the Shekinah as personal possessive, rather than collective [national] cohesion (the Shema – Elohaynu (lit. Our G—D; Devarim 6.4,). Substitution of Adonai for the D. N. still follows the Pharisaic tradition in the Masoretic text to conceal the D. N., as the cholam (vav) is concealed in the Name, “Adonai” of the Masoretic text but not in the Qumran Scrolls. (Appendix ) Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15 The sod or concealed value of the Greek letters transliterated into Hebrew and the use of Gematria (The Hidden Wisdom, the Hebraic Values of the Aleph - Bet: the 17 talents of silver the 42 talents of silver the 10 talents of silver the 40 talents of silver The 17 talents of silver ("kesef "silver" talents can be understood as the Talmudim (Students of the Torah Scholars) who rejoice in the New Moon and at the Festival of Sukkot; zahav "the gold" can be understood as the Tzaddokite Priesthood [scholars versed in the hidden wisdom of the prophets] who "shine like the sun's rays" upon the Harps, Cymbals, and; as well, their Daughters' [of Tzion as it were, the Daughters of Yarushah] "Tambourines" Malachai 4.2.") (Note: Malachai 3.2 - "And he [the Messenger of the Covenant] will sit like a refiner and purifier of kesef [silver]: and the Messenger will purify the sons of Levi, and purge them like silver and gold, that they offer to HaShem offerings of righteousness." "The Law of Your Mouth is better to me than thousands of silver and gold!" Psalms 119.72) These "talents" (monitary measures [“middah k'neged middah” middot] are the equivalent of 123 Quph (=100); Khaf (=20 e.g. the Crown-Keter); Gimmel (=3 camel; to bear a burden). The Conjunctive and Conversive (Concealing) Vav "and, [that is, the SIX locations of the Copper Scroll Treasuries possessing Greek Letters in

this "Lamentation of Hope"]; vav having the value of six in Gematria; or the use of the vav as the conjunctive for the tambourines of the Qook – Statute of Sukkot". (Note: Sechakah [Samech, kaf, kaf, aleph] can be read or pronounced Sukkah: Both Jericho and Sukkot are associated with Joshua (Joshua 5.10-6.27, Nehemiah 8.17) and the Children of Israel settling the land. Caches twenty-three, twenty-four, and twenty-seven: "In the cairn [monument or memorial for] of the Valley of Sechakah....; At the head of the aqueduct of the Valley of Sechakah....; In the grave ... from Jericho to Sechakah." The Dead Sea Scrolls, A New Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco, 1996 pp. 193, 194 The full spelling of the words Olam and Olamim in the Psalms passages in the Qumran Scrolls - with the Vav placed inside the Ayin indicates a revealed siman (sign) to the reader. This may refer to the mystical state one attains by Bittul haNefesh, "anihilation of the soul" (and merging with HaShem) through prophesy (Psalms) in conjunction with obedience to the Torah to establish the Eternal Throne of HaShem here on Earth. Builders of Praise 1 Kings 8.13 states the Eternal (Olam) Dwelling place of HASHEM: 13 I have surely built Thee a house of habitation, a place for Thee to dwell in for ever. And King David is to (rule)(s) over the House of Israel FOREVER: (1 Chronicles 28 4 Howbeit the LORD, the God of Israel, chose me out of all the house of my father to be king over Israel for ever; for He hath chosen Judah to be prince, and in the house of Judah, the house of my father, and among the sons of my father He took pleasure in me to make me king over all Israel. 1 Chronicles 28.4) An argument can be made in the strongest terms that David is "King over Israel Eternally " (or, forever) ‫ לם> לעו @ אל‬Z ‫י‬-‫ ר\ ש^ ` על‬c ‫ך ^ ל‬f ‫מ‬f ‫ ^ל‬. (But see also Psalms 89.28-38.) Note: The Covenant of Salt is an euphism for an Eternal Covenant! It was said of Pinchas that he was given an eternal covenant! Ezra 3,2, 8, 3.9-13, 5.2; The builders laid the Foundation of the Temple, they set the Priests in their Apparel with Trumpets and the Levites with Cymbals to Praise.... 1 Chronicles 3.17, 6.31, 32, Continued with singing UNTIL Melek Shlomo laid the Foundation.... Tehillim 90.13 ( ayd motay: "how long or until when") 1 Chronicles 9.33 And these are the singers, chief of the fathers of the Levites, [...] in the CHAMBERS, [Were] free, for they were employed in [that] work day and night. 1 Chronicles 15. 11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD, the God of Israel, unto the place that I have prepared for it. 16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.

27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the master of the singers in the song; and David had upon him an ephod of linen 28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the horn, and with trumpets, and with cymbals, sounding aloud with psalteries and harps. 1 Chronicles 16.27 Honour and majesty are before Him; strength and gladness are in His place. 1 Chronicles 16.35 And say ye: 'Save us, O God of our salvation, and gather us together and deliver us from the nations, that we may give thanks unto Thy holy name, that we may triumph in Thy praise.' Praise Leads to Prophesy (Anointing) and Sanctification As can be easily determined from 1 Chronicles 25.1-3, praise of HaShem leads the worshiper to prophesying in the sense of personal anointing and eventual sanctification through obedience to the Commandments of HaShem. 1 Chronicles 25.1-3 Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king. Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD. 1 Chronicles 29.9 Then the people rejoiced, for that they offered willingly, because with a whole heart they offered willingly to the LORD; and David the king also rejoiced with great joy. 17 I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, that are present here, offer willingly unto Thee. 20 And David said to all the congregation: 'Now bless the LORD your God.' And all the congregation blessed the LORD, the God of their fathers, and bowed down their heads, and prostrated themselves before the LORD, and before the king. 21 And they sacrificed sacrifices unto the LORD, and offered burnt-offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel; 22 and did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be prince, and Zadok to be priest. 2 Chronicles 29.27, - 31; And Hezekiah commanded [...]. Moreover Hezekiah the King commanded the Levites to sing Praise to the L-RD with the words of David and of Asaph the Prophet. And they sang Praises with Gladness.... Then Hezekiah answered and said, Now (Achshav) you have consecrated yourselves.... Nehemiah 8.17 And all the congregation of them that were of the captivity made booths, .... And there was very great gladness. Nehemiah 12.24, 27, 30, 44-45, - 47; Dedicated the Wall with Praise, Thanksgiving, Cymbals .... to keep the dedication with gladness.... For G-D had made them rejoice with great joy... so that the joy of Jerusalem was heard even afar off." Prophesy of Zechariah 14.16: "And it shall come to be (viz, It [Chag Sukkot] came to pass; ve'yahi can be read, vo'yahi as there are no vowels in the original Hebrew text) that every person that are left of all the Nations (Ha Goyim, Hey, Gimmel, Cholam [conversive vav, future tense to present tense], Yud, Mem Sofit) that came (come, as in Judah -

Zechariah 14.14, etc.) which come against Y'rushalayim shall [present tense - observe the command to make Aliya; that is, they] (Vav conversive [rather than "and" because in this context, all the Nations includes the Nation of Judah - 2 Kings 18.1; 21.7, 16; cf. 2 Chronicles 33.1-13] Ayin, Lamed, Shurook) (or present tense) go up to Y'rushalayim year after year to worship the Eternal King, the L-RD Tzayva'ot, and (ve'alu can be read, vo'alu, as before, with the word, vo'yahi, "they" observe, present tense, because the yud at the beginning of a word speaks of the personal, present tense) to observe Sukkot (the Feast of Tabernacles). Depending on the PROPHETIC context of the passuk in question, where the conversive vav appears in the middle of a word, the prophetic "consealed" tense aspect of the verb changes the past tense and future tense into perfect, present tense because, prophetically speaking, the past or future is ALWAYS present, (viz, ACH'SHAV); that is, right now in the mind of the prophet when in that state of thought; regardless of whether the passuk is read in the peshat (plain, literal) sense of the verse, the remez, drash, or the sod, that is, in the Pardes Shel Torah (Garden of the Torah). What this introduces to us is another (ancient) form of reading the TANAK; the Pesher, a sixth method of interpreting the Hebrew Bible (TANAK) and a new, as it were, rule of Hebrew Grammar. For, raz and pesher give the reader the entire sense of Tanak as the first stage of prophesy is raz and the revelation or sense (interpretation) of the Prophesy (where theTanak is, in it's entirety raz) is the Pesher. Thus, the passuk (verse) in the Pesher interpretation using the conversive vav would read: "Aliya (Ascending or Emmigration for the Festival of Tabernacles) is observed by all Nations the remnant that engaged in the war at Jerusalem come year by year for the Feast of Tabernacles, to worship the L-RD Tzayva'ot, the Eternal King of Kings with eternal rejoicing!" Verses of Pruning "Pesukei D'zimrah (Pesach Machzor - Explanitory Notes page 232) Copyright 1990 Mesorah Publications, Ltd. Leviticus 25.4 Pesukei D'Tizmor:" "The Sages taught that one should set forth praises of G-D before making requests of Him ( Berachot 32a). .... Accordingly, Pesukei D'zimrah mean 'Verses of Praise'. However, many commentators relate the word d'zimrah to the verb tizmor (prune) V'Yikrah 25.4. In this view we now recite 'Verses of Pruning,' which are designed to 'cut away' the mental and spiritual hinderances to proper prayer." Mizmor L'David; Mizmor Shir L'Yom HaShabbat, etc. - “Zimrah to sing.” The Zayin having the value of 7 in Gematria: equals the Seven Locations according to Wise, Abegg, and Cook. (pp.193, col. 4 “treasure” cache 18).

Solomon's Prayer: 1 Kings 8.38-40, 41-43. ‫ואתה קדוש יושב תהלות ישראל‬ "Thou art enthroned upon the Praises of Israel." (Psalms 22.4) Gates of Righteousness Psalms 118.19 -- 20, 22, etc. "Open for me the gates of righteousness: I will go into them , I will Praise HaShem: This is the gate of HaShem, into which the righteous shall enter. "The stone which the builders rejected is become the head-stone of the corner." Isaiah 62.6-7 "I have set watchmen on thy walls...and till I make Jerusalem a praise in the Earth." Messianic Pesher 1 Peter 2.5, - 9 "Ye also, as living stones, are built up as a spiritual house, an holy priesthood to offer up spiritual sacrifices...." 6) "... Behold, I lay in Zion a Chief Cornerstone...." (9) "... that ye should shew forth the praises of him who hath called thee out of darkness into his marvellous light:". Karaite Pesher In examining Yefet ben Eli's Karaite method of interpreting prophesy, one finds the same type of "prognostic exegesis" (present tense expounding, rather than the historical, limited time-line [ peshat] exposition) of the Prophetic books of the Bible, whether Daniel, Nehemiah, Zechariah or the Psalms as that type or method of the Qumran Sect or those of Judeo-Messianic Christians. (See: Polliak, pp.165-166, and notes; - Where Lies the Pesher. (Retrieved:<>) Even as the Rabbinical method of interpreting the Bible uses the mnomic "PARDES" (Garden of Torah) for the four levels of interpretation, so too has the Qumran and Karaite Communities in their use of the term Pesher: Pitron Shneim ‘Asar, (Opening the One Hundred and Twenty Gates [to Dreams]?) "Hence, the Hebrew and Aramaic cognates pooshar/pootar (literally: loosening/opening mysteries - razim) refer to those individuals who possess the special gift of being able to foretell the future (on the basis of a dream or prophecy") or see the present reality in the context of prophesy which is relevant to the present generation. The Pesher attempts to reveal the “hidden” (nistarot), based upon the “apparent” (niglot) historical vis-a-

vis prophetic present generation. Polliak,

pp.165-166, and notes; - Where Lies the Pesher. In this sense,

even though the Scroll may not have been intended by it's writer(s) to be in the form of a Concealed Pesher; the Scroll has exegetical value. The Pesher example given herein above, as a present form, style, or technique of unsealing or loosening of the Greek characters through Biblical exegesis (transliteration, heyqesh - literally, comparison) is consistent with the Qumran sect's search for "Wisdom, Ritual Purity, and Understanding End of Days Prophesy." It is a revelation (to wit, Midrash) of the Hebrew implied sense of the Enigmatic Greek characters "hammered" into the Copper Scroll. Through transliteration and interpretation the Hebrew remez (hinted at) it is the statute or kook "for the end of days" Festival of Tabernacles (Kookat Chag Sukkot) prophesied by Zechariah. The labour required by the "Coppersmith" to hammer out the Hebrew and the Greek characters implies a Hasmonean method of remembering the period and influence of Hellenism on the Jewish Community for which the Maccabeans laboured (fought) so vigorously to eradicate.
A Maccabean Connection? One of the leaders of the Macabeen Revolt, was nick-named, HaPat-teesh? Lo, (no) not pateesh, but: HaMaq'qab'bah, The Hammer: Judas Maccabeas! Is there any connection to the Hasomean Dynasty and the hammering of a scroll meant to last into posterity? (Note: Judges 4.21, 1 Kings 6.7, Jeremiah 23.29, 50.23) That the Scroll mentions Mt. Gerazim should not surprise anyone. This siman indicates the campaign of Yohanan Girhan (John Hyrcanus), against the Samaritans for which Girhan “atoned” for the usurpation of the Throne by the Hasmoneans; which by Torah law should have been handed over to the House of David once the Maccabean Revolt was successful. As well, Mt. Gerazim was the place usurped by the Samaritans, which the Torah designates as the place where six tribes (e.g. Judah) shall bless (Deuternomy 27.12). Because the Torah is silent as to the penalty for usurpation of the Throne, and we has an example in the Torah of a penalty for the avera of a whole segment of the people but the Torah did not give the penalty beforehand, this example may very well serve as an explanation of the penalty for usurpation of the Throne by a tribe not designated to sit in power ruling the people as was commanded by Moshe. The Tribe of Levi became the designated Tribe for the Priesthood when the First-born of every tribe forfeited that right, just as all Semites (sons of Shem) forfeited the right of priesthood when Melchizedek blessed

a man, Avinu Avraham first and then HaShem. B'rashith (Genesis) 14.19, Sh'mot (Exodus) 19.6, B'midbar (Numbers) 3.12. Thus, we can use the analogy of the above examples of penalties to set forth a case for the penalty of usurpation of the Throne of David (Judah): Judah forfeited the right to have all his descendants rule (as in a local governor) amongst the Tribes; by the avera of Ya'acov's son Judah; and, the Nation forfeited the right to have HaShem rule over them and elected to have a king like all other nations, so HaShem instructed a prophet, Samuel ( a priest, a Levite by Tribe) to anoint Saul, a man of the Tribe of Benjamin as king to lead the People. Saul forfeited the right to have his Tribe rule over Israel by his avera and HaShem instructed Samuel to anoint David, a man of valour of the Tribe of Judah as King. The Torah prophecies, "Judah [praise] shall go up first!" This brings us to the matter of David ruling eternally over the Nation of Israel. Chazal, the Sages, Rabbonim and Moreh (teachers) say that the Moshiach (Messiah, or anointed elect one) shall be one of David's sons or offspring, soly through Solomon! The root [scion]of David. Since there are no genealogical documents that could emphatically state whether or not someone is a descendant of David, This "root" must therefore mean the essence of David, that which remains of David, buried on Mt. Zion in the City of David (or where-ever David's remains rest, since that too could never be proven) which shall be brought back to life at the resurrection from the dead. Note that Ezekiel prophecies of the resurrection of the dead, in a vision of the Valley of Dry Bones! On the complete opposite side of the argument concerning who Moshiach is as has been historically claimed, is the Messianics who claim the Moshiach is a descendant of David through Nathan. For several reasons we need not concern ourselves with the claims of the Messianics, who say a certain rebellious son, a Siccari executed by the Romans is the Messiah and shall return. Any educated person, whether of the Jewish Faith or a non-Jewish person can easily discredit those claims. However, let us consider that the Ben Sorer, a Siccari whose follwers claimed he was descended from Yechonia who was cursed to never have a son sitting on the Trone of David who will prosper, challenged the Pharasees while quoting Tehillim 110.1 and asserted the passuk referred to his destiny to ascend to the Right Hand of the Father.

The Messianic Doctrine First, lets examine Yeshki’s assertion that he was destined to ascend to the “right hand of the Father.” He quoted, in part, Tehillim (Psalms) 110.1 to allege that he was a son of David who possessed this destiny and it was asserted to the community that David

was prophesying about the Moshiach in Tehillim 110.1. This assertion is an erroneous understanding of the Tehillim in question because it has a more literal, basic (foundational) or linguistic understanding than the Messianic or mystical and prophetic interpretation given by Yeshki and his talmudim. Identifying both the author (one [unidentified] who writes TO David) and subject, (L’adoni), of the Psalm will serve the important purpose of eliminating false doctrines and heresies propounded by the Messianic and other Christians. This verse reads in pertinent part: “L’Da’vid Miz’mor, N’oom HaShem, L’Adoni, Shev li’mini, ahd….” (“To David, From Singing [or who Sings]; the Word [assurance or testimony] of HaShem, to (David) my Lord, Sit at my Right, till ….”) According to Matthew (22.41-46), Yeshki (Jesus) quoted this verse, alleging: “While the Pharisees were gathered together, Jesus asked them, Saying, “What think ye of Christ? whose son is he? They say unto him, [The son] “of David.” He saith unto them, “How then doth David in spirit call him Lord, saying,” “THE LORD said unto my Lord, Sit THOU ON MY RIGHT HAND, TILL I MAKE THINE ENEMIES THY FOOTSTOOL?” If David then calls him Lord; how is [in what way is] he [Moshiach] his son?”” Although Yeshki quoted this verse to the Pharisees and later (allegedly according to the Notzri) asserted the doctrine of the “Divine ascent of the Moshiach (Messiah)” to Ca’-ia-phas, the High Priest when he was (allegedly, according to Notzri history) brought before Our Sanhedrin; and the same theological position was asserted in Acts 2.29, 34 by Peter that David had not been resurrected from the

dead; this is a passuk (verse) taken completely out of context. For two or more reasons we should emphatically reject any Judeo-Christian (Messianic) teaching regarding Tehillim 110.1: 1. Rabbi Yishmael’s rules pertinent to hekesh (comparison [of verses]) in the Psalms show us the peshat (plain, literal sense of Tehillim 110.1; and, even though Rashi and the Sages explain the meaning of the passuk to refer to Avinu Avraham (“my Master, whom the world called…,” etc.); as I will carefully explain through hekesh, the passuk refers to Melek David; although this explanation presents no difficulty with respect to whether it refers to Avraham, David, or the Moshiach in another generation. (1 Chronicles 21.15, 23; Since David reigned over all of Eretz Yisrael, even from the distant provinces, [e.g. Syria, Modern Day Iraq, Egypt, etc.], and Ornan, the Jebusite called David, Adoni [my lord], it only stands to reason that when the people of those distant provinces paid tribute to David, they did so while referring to David, as Adoni [my lord]; therefore, it is reasonable to say that Adoni in Psalms 110.1 refers to Melek David.) 2. The textual and historical inconsistencies of Acts 7.14 (Seventy-five Souls), 15 (Jacob and Joseph buried in Sh’chem) when compared with Genesis 46.27 (Seventy Souls), 50.13 (Jacob buried in Machpelah), Joshua 24.32 (Bones of Joseph buried in Sh’chem) precludes any potentially accurate reliance on Christian scripture, doctrines, or theology derivative of their Messianic scriptures where there is not other (e.g. secular) writ that may support such doctrine(s). 3. The Test of a Prophet as found in the Torah (Devarim 17.2-13, 18.18-22) tells us what is to be

done to one who prophesies falsely.

my Lord ADONI
Contrary to the Christian claim, the Psalm 110:1 is the strongest proof and provides irrefutable

linguistic evidence that the Messiah is NOT Deity! As we know, the Jewish Bible was written in Hebrew, and was orally transmitted in the Hebrew, Aramaic and Greek languages. Therefore we must in the first instance go to the Hebrew language and find the words lord in Hebrew, and then we can properly analyze and more fully understand the verse. If one reads the text in Hebrew, one will find that the word lord, which is used in reference to the Messiah, is Adoni. Basically here is the verse again except this time I will transliterate the Hebrew word in brackets: ("The LORD [YHVH] said unto my Lord [ADONI], Sit thou at my right hand, until I make thine enemies thy footstool.") The first thing that one should notice is the clear distinction. The verse reads, "HaShem said to Adoni." If the writer prophesying [affirming] to David really believed that the Messiah was G-D then he could’ve made it emphatically clear by saying “HaShem said unto my HaShem”. The major problem for the Christian and the proverbial nail to the coffin is rather simple: The word Adoni in the Jewish Bible is NEVER used in reference to G-D. The word Adoni when used in the Jewish Bible is ALWAYS referring to men! That is, when referring to leaders and judges amongst the people of Israel, Adoni is the word that is used in a particular context as a position or place of honor! The reader must not get confused. In the Hebrew language there is the word Adoni, which is what we have here; and the word Adonai. Yet these are two different words. In fact, in the Hebrew text of the Jewish Bible, the word Adonai is sometimes used when referring to G-D. So, if the Christian position is correct, it makes one ask why wouldn’t the Psalmist have used Adonai rather than Adoni in this passuk?! Yet, even IF the Psalmist called the Messiah Adonai it wouldn’t make the Messiah G-D

because the word Adonai is also used for men as well! The fact that the writer used the term of honor [Adoni] for the Messiah is a clear indication that David's Psalmist did not believe that the Messiah was G-D, as the word Adoni is never used for G-D, but rather for leaders and judges. Thus, neither the Psalmist nor David believed that the Messiah was G-D; rather they believed that the Messiah was a leader, a righteous servant and prophet of G-D.
This is also why the faithful Jews have never believed that the Messiah was G-D, and this verse here is one of the primary reasons for this belief!1 HaShem's Promise to David What concerns us here is the plain meaning of the promise HaShem made to David that he would rule eternally over the House of Israel. This promise, this PROPHESY was not only made unconditionally, but it was reaffirmed several times in the Tanak. The promise or prophesy that one of David's sons through Solomon would conditionally sit on the Throne of David was dependent upon that descendant being righteous. Yet, the Tanak states plainly, "For the children of Israel shall sit solitary many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim; afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." Hoshea 3.4, 5 JPS.

The Raison d'être of this paper and the END of DAYS raz and pesher revelation of the Greek characters found upon Megillat ha'Nechoshet transliterated into Hebrew explains that King David is eternally King over All Israel. This can only be understood as David's Resurrection together with the People willingly singing the Tehillim, the Psalms of David and entroning HaShem and David throughout their history, simultaneously enthroning BOTH HaShem and David! Because HaShem's promise to David that HE would be King over Israel ETERNALLY was an unconditional promise, yet the promise to David that one of his sons/descendants would conditionally sit on the Throne of David and the prophesied text of Hoshea given above contains a Baal Tshuvah movement and point in time wherein we can emphatically state "after many days, and a return and a
1 For a more throrough examination of the absolute rejection of ben Sorer - Yeshki as equal with HaShem and whether the Moshiach possesses Divinity, see: Divinity of Moshiach published by this author on 12-13-2008.

seeking of HaShem and David their King;" in the latter days, we can say with confidence, now the children of Israel possess a pillar, an ephod and a teraphim which are euphisms for one fully revealed "pillar" - Torah [prophesy, for Torah as a whole as revealed through the Tanak is prophesy], one single ephod - garment [Praise], and one teraphim - spiritual awareness or mystical anointing through Praise [teraphim being a metaphoric synthesis of angelic and human, meaning the cherubim attached to and upon the mercy seat within the Holy of Holies of the Mishchan - Tabernacle] for it was the avera of worship at, with or for a pillar, an ephod and teraphim which historically led to Israel having and losing a king! With confidence we can say this Baal Tshuvah movement encompasses the whole of the Israelites who first seek HaShem, their G-D (Ruler) and David their King (Prince) for HaShem calls David his Prince and David himself referrs to himself as a prince. Ezekiel 37.25 It is HaShem who is King! How do we know this? David, at the moment of resurrection is prince as HaShem demonstrates His Kingship by the act of resurection! Thus, David is subordinate and HaShem is Superior. Valley of Achor In each instance, Lot, the Angles, his wife and the pillar of salt, Achan, Joshua and the babylonish ephod, and Rachel, Ya'acov, Laban and the teraphim which historically "opened the door" for Israel a) to sin, b) confess, c) make t'shuva, and find redemption through HaShem's Mercy and Substitutions: Ruth the Moabites, Leah, the concubines and the Tribes, and David, Michal, Bath Seba, Praise and mystical anointing!!! It should come as no surprise that Megillat haNechoshet begins with the referenced, Valley of Achor, which is the beginning of the Children of Israel's conquest of the land in the days of or age of Joshua. It ends with a reference to the "dry well" implying Joseph, Egypt, Galut, Avodah, and the redemption and substitution of Moshiach ben David for Moshiach ben Yoseph! Yoseph's coat of many colors or a garmet of rainbow color implies the covenant of Noah and the Universal reign of HaShem and Knowledge of HaShem, the inclusion of all of humanity in the end of days ascending the Temple

Mount during the Feast of Tabernacles - Sukkot. From a mystical Qumran Pesher-interpretation of the Copper Scroll, the End is in the Beginning. It was a single avera, a "coveting" of an ephod which set the pattern of the House of Judah to be disobedient yet discover HaShem's forgiveness, covering [a garment] and acceptance/anointing through Praise. Yet Achan did not just covet and take an ephod, he took a little more, he took silver and buried the ephod along with the silver. The Copper Scroll ends with not just a reference to the dry well but to the graves which are near to it's opening! Graves which are open implies the Resurrection! The Valley of Achor is said by the Prophet to be a door of hope! How can the death and burial by a heap of stones for the avera - sin, disobedience and coveteousness of a man of the Tribe of Judah be an opening of hope? Silver was the instrument of redemption, substitution in the event that there was no animal sacrifices. Joseph was sold for silver. Joseph was sold from a dry well in the North! It was false testimony (his unknown grave - he must be torn to pieces) that brought his father to mourning and honest reporting a second telling as it were, of his rise to power which brought redemption. It was the carrying the bones of Joseph which reveals the truth about which which monotheistic religion bears the truth. Joseph is a symbol of truth, repentence, kindness (gimiluth chassadim) without reward, and hope for a future place of rest! Pesach Sheni, a second redemption through substitution, assimilation, slavery, adoption and pleading for inclusion in the National Life of the People of Israel, and finally a place of rest, honor and rememberance. Substitution: Epharim and Menasseh, Assimilation: Joseph married a foreign wife, Slavery: Labor with no defined - godly purpose, Tribal Adoption: Ephraim and Menasseh, Pleading for Inclusion: Ritual defilement for bearing the bones of Joseph, and a Final Place of Rest, Honor and Rememberance: Burial in the Land of Israel, Honoring and Remembering the deeds of the past generations, the dead whose deeds evidence a Hope of Resurrection without reward for attending the dead - the concept of gimiluth chassadim stands for the proposition that the greatest level of kindness is attending the dead for which there is no designated reward neither in this life or in the life to come. Rememberance of the dead implies truth! There is one truth apparent about how a society

treats it's dead. The first is how we record their place of burial. Jews know where Yoseph was buried. They truthfully recorded that place and thus they bear truth. Those who neither honor the dead nor bear the truth about the deeds of the dead and where their dead are buried is a society which does not respect the living! If anything, Megillat haNechoshet is a testimony of hope, an eulogy of The Jewish Temple, Kings, Priesthood, National and Universal Worship/Life and hope of it's Universal redemption! Copper is so abundent that it serves as a substitute for everyone, it serves as a reminder, as a redemption if only humanity would look up, would look to HaShem's Smallness and Humanities even smaller nature, for humanity is compared to the smallest of mineral elements (sand, salt, dust, ashes) and yet, HaShem is compared to the most abundent yet lowest of mineral elements (copper), brass [iron2 mixed with copper] silver and gold being rarer and reserved for more refined, distinguished or dignified purposes in Torah or Tanak. Brass (Nechoshet/Barzill, Nefil/Beyn, Nazir/Bimah) being the swordsmith and warriors metal, Silver (Kesef, Kinyan, Ketuvah) being the purveyor or acquirer's metal, and Gold (Zehav, Zechor, Zechan) being reserved for "royalty!" Here we see that the Prophet Hoshea speaks of the Children of Israel seeking, first HaShem and then, secondly, David their King. This is the reversing of the avera of that which transpired in the days of Samuel. The Strong Hand of HaShem "I am the Lord, your God": Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand… will I reign over you” (Ezek. 20:33). So what is the "Strong Hand" of HaShem? Tehillim 110.1 referenced in prophecy concerning David, the Strong - Right Hand of HaShem. It also says, "wait upon me until I make your enemies your
2 Engraved with a pen of iron. Jeremiah 17.1

footstool!!!" Thus we see that HaShem shall defeat the enemies of "David;" here, David is an euphism for Israel as a whole since it is David who united and unites the People and who ruled over and will rule over the entire nation and land! This was an unconditional promise made to David! While David did rule over all Israel and all of Zion, there are Israelites whom David has never in person Ruled Over them. But as long as the people fulfill the last precept of David by singing Praise to HaShem, David continues to Rule Over All Israel! HaShem wants, desires, longs for a Kingdom of Priests, a holy people who, like Moshe, and the Elders have the Spirit of Anointing/Prophesy and this happens only with Praise; for Praise, singing Tehillim is the only vehicle wherein the entire people can "anoint" themselves as a collective body! HaShem Sends an Evil Spirit 1 Samuel 16:14 "Now the spirit of the LORD had departed from Saul, and an evil spirit from the LORD terrified him." 15 "And Saul's servants said unto him: 'Behold now, an evil spirit from God terrifieth thee. 16 Let our lord now command thy servants, that are before thee, to seek out a man who is a skilful player on the harp; and it shall be, when the evil spirit from God cometh upon thee, that he shall play with his hand, and thou shalt be well.' {P} 17 And Saul said unto his servants: 'Provide me now a man that can play well, and bring him to me.' " 23 "And it came to pass, when the [evil] spirit from God was upon Saul, that David took the harp, and played with his hand; so Saul found relief, and it was well with him, and the evil spirit departed from him. {P}" 1 Samuel 16:23 2 Samuel 6.5 And David and all the house of Israel played before the LORD with all manner of instruments made of cypress-wood, and with harps, and with psalteries, and with timbrels, and with sistra, and with cymbals.

2 Samuel 6:14 And David danced before the LORD with all his might; and David was girded with a linen ephod. 21 And David said unto Michal: 'Before the LORD, who chose me above thy father, and above all his house, to appoint me prince over the people of the LORD, over Israel, before the LORD will I make merry. The Redeemer of Israel So how can we know the Moshiach is King David resurrected from the dead? First, let us look at what Tanak says about the Redeemer of Israel. Isaiah 43:11 "I, only I, am HASHEM, and there is no deliverer aside from Me." While it is obvious that HaShem and HaShem alone is the deliverer, we find in fact that HaShem uses human beings as deliverers execpt where a Divinely Manifested Miracle such as Yam Suf shows HaShem's salvation. But, it took Moshe's faith and his obedience, the lifting up and stretching forth of his staff over the sea, for HaShem to bring salvation, and yet, the People sang praises to HaShem and gave HaShem the credit and honor. Does HaShem and did HaShem need [a] Moshe to preform the miracle? Of course not. But human beings take part in the redemption of HaShem. Isaiah 51:12 "I, only I, am He Who comforts you; who are you that you should be afraid of mortal humans and of men who will be made as grass?" "Israel said to the Holy One, blessed be: Have you not redeemed us already through Moses and Joshua and the judges and kings? Yet now are we to return to be enslaved and be ashamed, as though we had never been redeemed? The Holy One, blessed be he, said to them: Seeing that your redemption was at the hands of

flesh and blood, and your leaders were men, here today, tomorrow in the grave; therefore your redemption has been a redemption for a space. But in the time to come I myself will redeem you; I, who am living and enduring will redeem you with a redemption enduring forever; as it is said: “O Israel, that art saved by the Lord with an everlasting salvation” (Isaiah 45:17) Talmudic Aggadah, trans. by Nahum N. Glatzer, Judaic Tradition, p.238 Now let's look at what the Rabbanim say about the Redeemer, Moshiach. One quote should suffice: "If he is among the living, it is one like Rabbi Judah; If he is among the dead it is one like Daniel, the greatly beloved." Sanhedrin 98b "Yet another referenced source states: 'The rabbis said: The King Moshiach, if he is from the living David is his name. If he is from the dead David is his name. R’ Tanchuma said: I say that the reason is (Tehillim 18:51) “And shows mercy to His Moshiach David.' " Yerushalmi Brachos 2:4. Can the Rebbe be Moshiach? Copyright © 2002 Gil Student – Chapter 5: What Counter-proofs can be Brought? 74. Raising Up David Jeremiah 30.9 "But they shall serve the LORD their God, and David their king, whom I will raise up unto them." David and not another. David ‫ דוד‬Daleth Vav Dalet! Judge of Judges!!! "Rab Judah said in Rab's name: The Holy One, blessed be He, will raise up another David for us,35 as it is written, But they shall serve the Lord their God, and David their king, whom I will raise up unto them:36 not 'I raised up', but 'I will raise up' is said." R. Papa said to Abaye: But it is written, And my servant David shall be their prince [nasi] for ever?37 — E.g., an emperor and a viceroy.38 35 Lit., 'for them'. 36 Jeremiah XXX, 9. 37 Ezek. XXXVII, 25: prince (nasi) is a lower title than king. 38 The second David shall be the king, and the former David shall be his viceroy. Babylonian Talmud: Tractate Sanhedrin 98b. <>

By interjecting the word another Rab Judah takes Jeremiah's prophesy out of context. Jeremiah 9.21 "And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto Me; for who is he that hath pledged his heart to approach unto Me? saith the LORD." Talmud Y'rushalaymi - A Problem of Interjection So how could these statements be made, if Moshiach is a "son of David" as many Rabbanim claim there is a Moshiach ben Joseph and a Moshiach ben David, or if Moshiach is 'David to whom HaShem shows mercy'? Does David get reincarnated into one of his own descendants? Or is the Rabbi merely stating that David will rise from the dead to redeem Israel and his redemption will be credited to HaShem as the Ultimate Redeemer since Redemption requires the resurrection of the dead for the world and Jews to be saved and believe in Torah and the Suffering Servant as HaShem's witness throughout the ages??? Clearly, the true answer only lies within the text sources upon which all agree: his name and characteristics have been irrefutably spelled out: David is eternally the enduring prince, like HaShem whose name is endearing and greatly beloved! Whose mastery of song was his first love while tending sheep. His true love was HaShem while tending his flock, the sheep of HaShem, the people of Israel. "Similarly, the following is from Eicha Rabbah 1:51: 'What is the name of the King Moshiach? R’ Abba bar Kahana said: Hashem is his name.... R’ Yehuda the son of Simon said in the name of R’ Shmuel the son of R’ Yitzchak: The King Moshiach, if he is from the living his name is David and if he is from the dead his name is David. According to the Yerushalmi and Eicha Rabbah, David is a candidate for Moshiach.'" Can the Rebbe be Moshiach? Copyright © 2002 Gil Student www.Moshiach Chapter 5: What Counter-proofs can be Brought? 75. A problem presents itself with the quote concerning "The King Moshiach!" Each person expressing an opinion concerning Moshiach in the above referenced works referrs to Moshiach as King when HaShem referrs to David, My Servant the Prince! Neither HaShem nor David referred to David

as King except in 1 Chronicles 28.4 where David referrs to himself as chosen by HaShem to be King over all Israel in the context of the sons of his fathers house (implying, like Father, like son) in the sense of, out of all his sons, and out of all the sons within his fathers house he alone was chosen to eternally be a king out of many kings of the tribe of Judah while his reference to himself being a prince and HaShem's reference to him being a prince is in the context of Tribal affiliations and affectionate affinities in the sense that he is truly a king over the world, and all of Israel, including those [converts, Jews of uncertain tribal descent, and the like] who have attached themselves to HaShem without tribal affiliations and affections, while his being a prince when he is resurrected from the dead is in reality only a prince for then all the world will recognize HaShem as the only King and everyone will be voluntarily in submission to HaShem and the idea of secular political power, secular rulers and secular alliegences will have dissappeared when HaShem will deliver Israel and cause the whole world to recognize HaShem's sovereignty while at the same time subjecting themselves to David's leadership as a prince. The problem with referring to David as King while ordinarily David is referred to as prince is that HaShem referrs to David as "My servant the prince;" whereas David does as well but because the people were still in rebellion (& lacking faith in HaShem) to HaShem in wanting a king like all other nations, this rebellion necessitated David publically referring to himself as King, while privately (in prophetic writing) he is referred to as prince. David - Sar HaSarim - Prince of Princes This is confirmed in Tehillim 151.11 (11Q5) "He set me as prince to His people, ruler over the children of His covenant." The Dead Sea Scrolls, A New Translation, Weiss, Abegg, Cook. HarperSanFrancisco 2005. Apocryphal Psalms of David, 573. Jeremiah 30.21 says, "from within him" implying from within David himself, that is, the essence of David rises from the dead. Of recent archeological discoveries found in what has been assumed to be Jordan around 1998

and described by scholars as a Qumran Sect 'additional dead sea scroll' referred to as the "Gabriel's Vision Stone" references sar hasarin, the "Prince of Princes" who shall rise from the dead after three days. A Heart for the Prince Of note is the fact that both the Lubavitcher's and Breslaver Chassidim claim their Rebbe is Moshiach. While this author will not attempt to refute the claims made by those sects as that has been done by others more qualified to address the matter, the author came across this recent comment which he immeadiately noted for it's significance: "I will give you a heart of flesh, LeV BaSaR" (Ezekiel 36:26) . Read the word not as BaSaR but as BoSeR, "glad" (Midrash) . Everyone will be glad at their friends' good fortune. The letters of the words LeV BoSeR, a glad heart, spell out the word BReSLoV. Chayey Moharan #339." Why must we read the word Basar as 'a heart of flesh or a heart of gladness' [?] when it can just as easily be read: ' a heart for the Prince,' the prefix, bet can mean, 'in, with, or, for!' While the concept of a recurrected prince of princes after three days is debated as to whether this is theology outside the context of mainstream Jewish thought, the exact wording and meaning of the text bears further examination within the frame-work of Qumran eschatology. Does the text mean after three days, or does it mean on the third day as in Joseph dream interpretation of Pharoah and the end times Pesher interpretation method of explaining B'rashit (Genesis) 40.12, 13 and 42.17, 18? In the Pesher-interpretation method, three days does not necessarily mean on the third day after the prince of princes is slain, he shall be resurrected from the dead but that the third day is an euphism for the era of the resurrection. It was Joseph's interpretation of the Officer's of Pharoah dream which speaks of honoring the butler (King's Cup-Bearer) and restoration to his place within the administrative staff of Pharoah. Here too, Pharoah is but an euphism for HaShem as "Moshel" an absolute ruler while Joseph's subordinate

rule over his brothers as tribal princes bears reflection on the midda keneged midda (measure for measure) accusations they made amongst themselves that he came to spy out their activities which led to Joseph's being sold and his later accusations of the ten brothers, foreign princes being spies come to search out the land which led them to be put in Pharoah's "jail" as a crafty plan to deliver the people of Israel from the famine. It was Judah who did the honorable thing and offered himself rather than allow Benjamin to be separated from his father, Jacob which set Judah apart from his brothers. Of import is the fact that Qumran antiquities must be understood within the frame-work of what is understood first and foremost about the theology of the sect which is almost universally affirmed to have written the "Dead Sea Scrolls" for that is the measure or yard stick with which to examine the scrolls. To interject into or interpret the Qumran antiquities according to non-sectarian theological opinions is to subject their theology and methods of interpreting Judaism to speculative or biased measurements. In Horeb, Rabbi Samson Raphael Hirsch states that one cannot understand Judaism from outside of Judaism but that it must be understood from within. So too must the Qumran Antiquities be understood from within their own sects writings and what is know of their theology. As such, "Gabriel's Vision Stone" referencing sar hasarin, the "Prince of Princes" who shall rise from the dead after three days must be understood within the context of Jewish thought and resort to Judaism and an exclusion of outside theological underpinnings must be the norm. Thus, sar hasarin must be interpreted according to Yerushalmi Brachos 2:4 which specifically quotes Tehillim 18:51 “And shows mercy to His Moshiach David." Of note is the fact that Messianics have for two thousand plus years attempted to write David out of the picture and interject their messiah into the prophesies concerning the Moshiach. They say in Acts 2 that "David is not resurrected" yet we know that the theology of Resurrection of David as Prince from the dead was consistent with established Jewish theology from before the era of Christianity through Yerushalmi Brachos 2:4 and Gabriel's Vision Stone.

Praise Shall Go Up First! The idea of Judah's tribal rule as prince implies the word praise, when every person stands amongst all the families of the earth, tribe by tribe, family by family, as equals to be judged and given an inheritance as HaShem's children. Then shall Praise "go up first" (foremost) amongst all the offerings to HaShem. Here the reader is directed to contemplating Psalms 149 where the princes of the earth are brought before HaShem in chains to be judged!
Qumran Scrolls and the Full Spelling of Olam/Olamim The Damascus Document (Page Two, Manuscript A of the Cairo Damascus Document) evidences the use of the vav (as a Cholam) in the word Olam (Ayin Vav Lamed Mem Sofit), line (passuk) 7; Olamim (Ayin Vav Lamed Mem Yud Mem Sofit) line (passuk) 10; as does the War Scroll (Column 12, line 3 Olamim (end of passuk), Column 13 line 8, word 2 or 3, line 8 or 9, word 12, see also column 13 line 16(?), word 4(?); and the Psalms Scroll, (L'Olam) column 3, line one, words 2, and 9 (a quotation from Tehillim 136). It should not come as a surprise that the Messianic Community of Israel (whether main-stream Judaism of the Second Temple era, or the Jewish Christians) had a doctrine of the People being the "Stones of the Temple," in a figurative, spiritual sense as found in the Qumran Scrolls. The consistent usage of the Cholam (vav) found in the word Olam and Olamim throughout these texts would indicate to the Qumran reader(s) that the Scrolls were kosher texts; whereas the "defective" spelling of the word (ommission of the vav as a vowel) would render the Scrolls as being "passul" (unfit for useage in a public reading of the Scrolls) within the context of the Tzaddokite doctrine that the Name of HASHEM (My Memorial) and the meaning of HASHEM should not be concealed. So the vav is not just conjunctive and revelatory speech but it is like a chain which binds, or which guides people, places, times and events together. The people, that is all people of the world are chained together into one cumulative joyous event they are bound to experience: HaShem's final redemption. HaShem's assembling all nations together and binding them to their oaths, and providing them an opportunity to serve HaShem their true King and David their desired prince! A Lamentation of Hope So, why is the Feast of Tabernacles so important to the Qumran Kehillat and the Tzaddokite Priesthood? One must first examine the Festival of Pesach (Passover). Not only were the Children of Ya'acov (Jacob)

passed over in the first Passover, but those who entered into the houses of the Children of Ya'acov; the mixed multitude who went out of Mitzraim (Egypt) were passed over from the Judgement of HaShem. The requirement for Pesach and entering into the Covenant of Moses is Brit Milah (the Covenant of Circumcision). Sukkot (The Feast of Rejoicing -Tabernacles), as described in the Prophetic words of Zechariah 14, is open (without limitations) to all Nations (who do not rebel against HaShem) for their Love of Yud -___- Vav Hey; their rejoicing and worship of HaShem "under the Shaddow [or Sukkah or Tabernacle, as it were, of the Shekinah] of the Almighty." (Tehillim 91 - Yoshev b'seteer AylyOn b'tzel Shaday yithlOnaN - Whoever sits [dwells] in, with, or for the refuge of the Most High, in, with, or for the Salvation, viz, protective comforting shade [note Tehillim 1.3; 23.4], the Shekinah - Divine Presence - [Note: Sh'mot 33.15; Va'Yikrah 22.3; Tehillim 100.2] of The Most High, they shall dwell L'Olam - Eternally"). The Copper Scroll ends with a measure of hope: "In the dry well that is at the north of Kohlit ... a copy of this inventory list, with explanations and measurements and full detail for each and every hidden item." (Sixtyfifth cache) The Dead Sea Scrolls, A New Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco, 1996, pp. 198. Yoseph (Joseph) was thrown into "the dry well of Dothan" (Genesis 37.17-28) which is located in the north near Shechem the burial place of Yoseph (Joshua 24.32). The Book of Lamentations compares the "precious Sons of Zion" to "fine gold" (Lamentations 4.2). HaShem will, make man more precious than fine gold, than the gold of Ophir. Isaiah 13.12 The Copper Scroll has seven sites which mention inventories or lists: "In the Courtyard of Matthias...." (Eighth cache); "In the fissure that is in Sechakah ...east of Solomon's pool." (Twenty-fifth cache); "In the Upper Pool ..., and their inventory list is next to them." (Fifty-third cache); "Under the southern corner Tzaddok's grave ..., and their inventory list is next to them." (Fifty-fourth cache); "At the grave of the common people..., and their inventory list is next to them." (Fifty-seventh cache); "In the reservoir precinct, and their inventory list is next to them." (Fifty-eighth cache); "In the dry well that is at the north of Kohlit ... a copy of this inventory list, with explanations and measurements and full detail for each and every hidden item." (Sixty-fifth cache)." Wise, The Dead Sea Scrolls, pp. 192-198. This is a reference to Joseph and dream interpretation something the Qumran community and the School of Prophets were known for. These are "periscopes" indicating "atonement" as it were, for 2 Chronicles 29.13, Nehemiah 8.17, 2 Kings 18.17, 2 Kings 23.6, Jeremiah 26.23, Genesis 37.17-28. In conclusion, let us all take the admonition of the Preacher, "The making of many books there is no end.

Let us hear the conclusion of the whole matter [law]; Fear HaShem, and observe HIS Commandments (Sukkot, etc.; rather than the commandments of men which add to or take away from the Praise and Honor due HaShem.).

Bibliography and References Davies, Philip R.; George J. Brooke and Phillip R. Callaway; The Complete World of the Dead Sea Scrolls, Thames and Hudson, Ltd. London: 2002. Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; "The Dead Sea Scrolls," A New Translation, Harper Collins Publishers, San Francisco: 1996. Shanks, Hershel; The Meaning and Mystery of the Dead Sea Scrolls , Copyright 1998 Biblical Archeology Society, Random House, NY, NY: 1998. Meir Bar Ilan: The Process of Writing the Copper Scroll (Retrieved from:< barilm/coppertx1.html>) Polliak, Meira; Where Lies the Pesher? Department of Biblical Studies, Tel Aviv University: 2005. (Retrieved from: <>) pp.165-166, and notes. Qumran Scroll References: The Copper Scroll 3Q15

11Q5 Apocryphal Psalms of David
Megillat HaNechoshet - Meir Bar Ilan - (Retrieved from:<>) 4Q213 Frag. 6+7 4Q270 Fragment 9, Column 2 (15): Statutes for Taking Oaths 4Q378-79 Apocryphon of Joshua Psalms Scroll 11Q5 (11QPs). 11Q19-20 columns 49, 50 Talmudic Rabbinical References: Y'rushalaymi Brachot 2.4 Mishneh Kiddushin 66a B. T. Tractate Nedarim 8b Mishna Pesachim 1.6 Mishneh Pesachim 50a Mishneh Rosh HaShannah 18b. Mishneh Sanhedrin 10. Mishna Shekalim 1.1

Mishneh Shekalim 2.1
Mishneh Shekalim 3.2 Tractate Tohorot Eicha Rabbah 1:51 Other References

Babylonian Talmud: Tractate Sanhedrin 98b. <> Bonchek, Dr. Avigdor, "What's Bothering Rashi," Parashas Vayeitzei (5762). This article is provided as part of Shema Yisrael Torah Network:Permission is granted to redistribute electronically or on paper, provided that this notice is included intact.Retrieved from: <>

Can the Rebbe be Moshiach? Copyright © 2002 Gil Student – Chapter 5: What Counter-proofs can be Brought? 74. Chayey Moharan #339. Retrieved from Facebook Breslaver Posting of Michael Avraham HaLevy

Horeb, Rabbi Samson Raphael Hirsch. Jewish Publication Society. al Kumisi, Daniel; Epistle to the Diaspora, Nemoy ed.; cited in: Polliak, Meira; Where Lies the Pesher? Department of Biblical Studies, Tel Aviv University 2005. (Retrieved from: <>) pp.165-166, and notes. Kaplan, Aryeh; "Sefer Yetzirah," The Book of Formation: New York, Samuel Weiser, 1978. Scherman, Nosson; Zlotowitz, Meir, General Editors: "The Complete Artscroll Machzor - Pesach," Pesukei D'zimrah (Pesach Machzor - Explanitory Notes page 232) Artscroll Mesorah Series, Mesorah Publications, Ltd.: Brooklyn, N.Y., 1990. Talmudic Aggadah, trans. by Nahum N. Glatzer, Judaic Tradition, p.238.