BEST OF

KOL SHOFAR©

©RABBI EDWARD L. NYDLE

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The4Four Pillars of the Chariot©©©

Teshuvah and the Image of Elohim

Rabbi Edward L. Nydle

©2012 Rabbi Edward L. Nydle

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 The 4 Pillars of the Chariot
Becoming the Chariot of YHWH

Teshuvah and the Image of Elohim

29 For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the
Bachor among many Yisraelite brothers-Romans 8:29

The Hebrew word teshuvah means “returning” to YHWH the Elohim of Yisrael.

• H7725-shu
b-shoob;A primitive root; to turn back (hence, away) transitively or intransitively, literally or

figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbially
again: - ([break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice,
send, take, weep]) X again, (cause to) answer (+ again), in any case (wise), at all, averse, bring (again, back,
home again), call [to mind], carry again (back), cease, certainly, come again (back) consider, + continually,
convert, deliver (again), + deny, draw back, fetch home again, fro, get [oneself] (back) again, X give (again), go
again (back, home), [go] out, hinder, let, [see] more, needs, be past, pay, pervert, pull in again, put (again, up
again), recall, recompense, recover, refresh, relieve, render (again), repent, requite, rescue, restore, retrieve,
(cause to, make to) return, reverse, reward, + say nay, send back, set again, slide back, still, surely, take back
(off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.

Returning to YHWH can include becoming more Torah observant and keeping the mitzvot. However, the true meaning
of teshuvah is: to restore within our soul (nefesh) the image of Elohim that has been shattered by the fall of Adam. In
Bereshith-Gen 1:26

• And Elohim said; Let Us make man in Our image, after our likeness: and let them have dominion over the fish of
the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that
creeps upon the earth.
• Bereshith-Gen. 2:18 And YHWH Elohim said It is not tov that the man should be alone; I will make for him a
helper as his counterpart (in the Hebrew- over against him in order to bring balance to his being, to be his
helpmate.) 19. And out of the ground YHWH Elohim formed every beast.
• H5048-neh'-ghedFrom H5046; a front, that is, part opposite; specifically a counterpart, or mate; usually
(adverbially, especially with preposition) over against or before: - about, (over) against, aloof, far (off), from,
over, presence, other side, sight, to view.

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 It is interesting that Elohim says that I will find a counterpart for him, and then it says, He formed all the animals. But,
wait a minute; I thought He formed all the animals in Chapter One of Bereshith? Now in Chapter Two Elohim is
forming the animals a second time. Chapter One is separate from Chapter Two and it is not the same account of the
same thing. I believe that in Chapter Two He made the souls of those animals created in Chapter One to manifest out of
the earth and He brought them to Adam to show Adam that these animals were not like him. Remember, YHWH said that
He was going to find a help-mate for Adam. So, He brings all the animals before him and none of them fit the criteria to
be his help-mate. This allows Adam to realize that an animal or someone with the animal soul cannot be a successful help-
mate to him. Adam needs someone who is exactly like him and can be over against him in the image of Elohim. This truth
warns us against marrying outside a Believer in the Torah and Moshiach because they have only an animal soul (lower
soul).

Unfortunately, almost every translation says “the rib”, or out of the side in verse 21.

• And YHWH Elohim caused a deep sleep to fall upon Adam and he slept: And He took one of his ribs (a bad
translation, it should be side, a beam of a house.) And closed up the flesh in its place. And with the side that
YHWH Elohim had taken from the man He made a woman and brought her to the man (here is the first marriage
ceremony. A picture of YHWH escorting the woman to the man). Adam said this is now bone of my bone and flesh
of my flesh. She shall be called ishah, because she was taken out of ish (she is a female mankind.)

• H6763-tse
la
‛ / tsal‛a
h BDB Definition: 1) side, rib, beam 1a) rib (of man)1b) rib (of hill, ridge, etc) 1c) side-

chambers or cells (of temple structure) 1d) rib, plank, board (of cedar or fir) 1e) leaves (of door) 1f) side (of
ark)Part of Speech: noun feminine

Adam realized that an animal could not meet the criteria to be his help-mate, so he needed someone who was made in the
image of Elohim but yet could be over against him or have different aspects of his personality and characteristics. Thus,
Elohim pulled out of Adam the female side and placed that part of Adam into another being called ishah. And when they
come together in unity they form a perfect balance in the Tree of Life.

Let us study the word “image” from Bereshith 1:26

• In His image- H6754-tselem-tseh'-lemFrom an unused root meaning to shade; a phantom, that is, (figuratively)
illusion, resemblance; hence a representative figure, especially an idol: - image, vain shew.

Adam was made to be the shadow of Elohim. A shadow is the image of the reality. Let us look at the other word
“likeness”.

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 • H1823-demu
th-dem-ooth'From H1819; resemblance; concretely model, shape; adverbially like: - fashion, like (-

ness, as), manner, similitude

These are the two different Hebrew words for image and likeness. So, we could say that Adam was created and made to
be the representative or alter ego of Elohim in a physical manifestation that could be seen on the physical plane of
existence.

This takes us to Yochanan 1:1 .In Scripture, whenever we read in the same words; it is a hint for us to refer back to
other verses that may contain that same word. Yochanan 1:1 starts like Bereshith and should be a hint to go to the
Torah’s Beginning

• The Torah was with YHWH and the Torah was YHWH, the same was in the Beginning (Bereshith) with YHWH.
All things were made by Him, the Torah and without the Torah was not anything made that was made. In Him
was life (in the Torah was life as it is called the Tree of Life) and the chayim was the Light. ( In Tehillim 119 the
Torah is called the Light) The Torah was the Light of men, and the Light shines in the darkness. And the darkness
comprehended it not (it means to overtake, to overshadow, or to stop it from shining. The Light of Messiah is so
powerful that nothing can stop it from manifesting. If hasatan is so powerful, then he would have stopped Adam
from manifesting upon the earth. ) Verse 12: but as many as received Him, Yahshua or the Torah, to them, He
gave power to become the sons of YHWH, even to them that believe on His name. Verse 13 (refers back to how
Adam was created) which were not born (Adam was not born) not of Dom (blood) nor of the will of the flesh, nor
of the will of man (The first Adam did not have blood in the Beginning. If he was clothed in the garment of Light,
did he really have blood? Or was there pure light flowing through him. Then when Adam fell into the physical
realm, or put on flesh, then blood began to flow. But, Adam was of YHWH, or came out of YHWH.)

According to Yochanan, those who believe into Yahshua have been given the authority to become as the First Adam was
created in the Beginning. Not being born by the will of man or blood, but of the will or coming out of Elohim. It is
important that you understand that.

• Luke 3:38 the son of Enosh, the son of Shet, the son of Adam, the son of Elohim.

Let us go back to Yeshayahu 43. NOTE: pay attention to the words that are used here -created and formed.

• But now, this says YHWH that created you, oh Ya’akov and he that formed you, oh Yisrael (these are the same
words that are used in Bereshith).

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 We know that Yisrael, throughout the Navaim (Prophets), is called by the same names and titles that were applied to
Yahshua the Moshiach. Yisrael was called My witness, My servant, and the First-born son of Elohim. Yisrael as a
collective unity was to serve the purpose of the manifestation of Elohim upon the earth and failed. Adam was sent to
manifest the image of Elohim upon the earth, and he failed. Yahshua comes, in the exact likeness of the First Adam to
manifest the image of Elohim, but He does not fail. He is without sin. Each manifestation of Elohim haSatan (the evil
inclination) tempted and deceived them into sin (breaking the Torah) except Yahshua. When some people say that all the
prophets refer only to Yisrael, I disagree. They also have a double meaning because they also apply to the Messiah
Yahshua (see my FREE book “To Fulfill What is Written” at www.bnaiavraham.net). What these people fail to tell you is
that the King of Yisrael (Moshiach) and the Cohen HaGadol represent all Yisrael and is collective Yisrael in one person.

• Tehillim 121:1 I will lift up my eyes to the hills from where does my help come, my help comes from YHWH
Maker of the shamayim and earth. He will not allow your foot to be moved, He that keeps you will not slumber.
He who keeps or watches over Yisrael shall neither slumber nor sleep (this is the Shaddai inscribed upon the
mezuzah Shomer Dalet Yisrael or the One who watches over (guards) the doors of Yisrael. YHWH is your Keeper.
YHWH is your Shade, though at your right hand. The sun will not smite you by day nor the moon by night. YHWH
shall preserve you from all evil. He shall preserve your soul, your being. YHWH help preserve your going out and
your coming in, from this time forth, even la olam vaed.

This Tehillim speaks of the mezuzah upon the doorposts of your home, but also it is speaking of YHWH as your Shadow.
What does your shadow do? When you move, your shadow moves also. YHWH will not move until you move. As you
move, He moves in the earth. If someone needs to hear the truth, somebody has to go and bring it to him. And as you
move, the Ruach HaKodesh moves also. It is a reciprocal concept. YHWH says if you make one step towards me, I will
make a step towards you. You move, and then He moves.

• H6738-tse
l BDB Definition: 1) shadow, shade 1a) shadow (on dial) 1b) shadow, shade (as protection) 1c)

shadow (symbolic of transitoriness of life)Part of Speech: noun masculine

Teshuvah, returning to Elohim, is restoring the image of Elohim in the human soul. If we are to restore that image of
Elohim within us, then we must know what the Divine Image is. We know that this will only come from the observance of
truth (emet). In Revelation 22:12, speaking of the renewed Yerushalayim.

• And see, I come quickly, and my reward is with me, to give every man according to his mitzvoth. I am Aleph and
Tav, the beginning and the end. The First and the Last. Blessed are those doing His commandments that they may
have right or authority to the Etz chayim, to the Tree of Life (the Image of Elohim).

The same idea is spoken of in Yochanan 1:1 as the power to become the sons of Elohim. In order to become the sons of
Elohim, we must be able to partake of the Tree of Life.
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 • And may enter in through the gates into the city. For outside the gates are dogs, sorcerers, whores, murderers,
adulterers, and whoever loves to make lying a way of life. Rev.22:15

There is one thing that YHWH hates, that is falsehood. That means we have to seek after truth (emet).

• Tehillim 8:4 What is man? That you are mindful of him and the ben Adam that you visit him, for you have made
him a little lower than the heavenly messengers, and crowned him with Tiferet and honor. You have made him to
rule over the works of your hands. You have put all things under his feet. All sheep and oxen, all through the beast
of the field, the fowl of the air and the fish of the sea, or whatever passes through the passes. Oh YHWH our
Master, how excellent is Your Name in all the earth.

Notice this is referring to Adam, that says, when you made him, (it should not be heavenly messengers as in the Hebrew
it is Elohim) You have made him a little lower than Elohim, and not only that, but you have made him to rule over all
your creations. Man was created to rule over everything that Elohim made. Let me just read this in the Hebrew, because it
is very interesting. His first usage of the word man is not Adam. It is Enosh.

Ma enosh ki titzekrenu uben Adam-what is man that you are mindful of him and ben Adam that you visit him. So it reads
ma enosh. Mayote mi Elohim.-A little lower, than Elohim, ve chovod, and glory (with soul-Artscroll Tehillim) the hadar,
honor-splendor, te’aterehu (have You crowned him).We have: kavod, hadar, we have the idea of something under the
feet, and we know that is speaking of the Malchut. Man was created to put everything in the Malchut under his feet. But
why do they use ma enosh instead of ma Adam? It is because Enosh is man at his lower lever. So if this was given to man
at his lowest level, the gematria, of enosh is 357, the nachash or snake or serpent in the garden has a gematria of 358. So,
we see the only difference between Enosh, man at his lowest level, and the serpent is one. Or we could say that the only
difference between man in his lowest level and an animal is only one.

Let us turn to Yeshayahu 14:14 which everybody thinks it is about haSatan but it is not. This is speaking of Adam. It
says:

• I will ascend above the heights of the clouds; I will be like El Elyon.

The rabbis say that Adam la Elom. Adam, the highest form of man, is man as he was meant to be; perfect, whole, in
harmony, and clinging to the Torah of YHWH. Enosh then is man at his lowest level, and Adam is man at his highest
level. Then Tehillim Eight says, You have made him a little lower. Let us now look at this word, mayot. Mayot can mean
“only a little bit, just a little below”. In Greek it is brachus. If you take it into the Greek, it can mean either: a little bit, or
for just a little while. That is what the word means in the Septuagint. The rabbis used the Greek word that meant for just a
little while. That is also the word used in Hebrews 2:6.

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 • G1024-brachus Thayer Definition: 1) short, small, little 1a) of place, a short distance, a little1b) of time, a short
time, for a little while Part of Speech: adjective

The whole argument of the author of Ivrim is that Yahshua is higher than the angels. If Yahshua is higher than the angels,
then Adam, as he was originally created, was higher than the angels. It is only when he fell, as enosh, that he became a
little lower than Elohim.

• Ivrim 2: 5: For it is not to the heavenly malakim (angels) that He has subjected this world (olam haba) of which
we speak (Angels are not over this world. People think that angels they are more powerful than man.) But,
someone in a certain place has testified saying, What is man that you are mindful of him? Or the ben Adam that
you visited him. You have made him a little lower than the heavenly malakim (that is not correct, it is Elohim, mi
Elohim. You crowned him with Tiferet and honor, and set him over the works of your hands. You put all things in
subjection under his feet. For in that He put all in subjection under Him, He left nothing that is not put under
Him. But now we see, not yet all things put under him. But, we see Yahshua, Who was made. (or when He the
Word took on flesh) a little lower than the heavenly malakim, for the suffering of death (otherwise He could not
have died.) crowned with glory and honor (that was originally given to man) and He by the favor of YHWH
should taste death for every man .For it was fitting for Him for whom are all things and by Whom are all things in
bringing many sons to tiferet to make the Sar, the prince of their salvation perfect through sufferings. For both He
that sets apart, and those being set apart are all Echad. For this reason, He was not ashamed to call them
Yisraelite brothers.

The writer of Ivrim (probably Barnabas) is saying that the reason Yahshua took on flesh and became a little lower than
the malakim or Elohim ,was so that He could die and suffer for all mankind for the purpose of making everyone who
believed on His Name the sons of Elohim. Those raised in His image become another son of Elohim, or the image of the
first Adam is restored to those who believe in Him.

• 1Yochanan 3:1-2: See how great a love (ahavah) Abba has given us, that we should be called B’nai Elohim; and
so we are. For this reason the world (olam hazeh) does not know us, because it did not know Him. Beloved, now
we are B’nai Elohim, and it has not been made clear as yet what we shall be. We know that, when He appears, we
shall be like Him, because we shall see Him even as He is.
• Rom 8:14-17 for all who are led by the Ruach YHWH, these are sons of YHWH. For you have not received a
ruach of bondage to fall back into fear, but you have received a ruach of adoption as sons, by which we cry out,
"Abba! Father!" The Ruach itself bears witness with our ruach that we are b’nai YHWH, and if children, also
heirs, heirs of YHWH and fellow heirs with Moshiach, and since we suffer with Him, we will also be esteemed
together.

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That is the whole argument of Ivrim Chapter Two. It is not an argument as to whether man is lower than the angels. The
question is- Was man created lower than Elohim? The Greek word for brachus means for just a little while. The Hebrew
word would be meot. Whoever wrote this knew Hebrew enough that when they translated this verse into the Greek, they
used the Greek word brachus.

• Talmud-Sanhedrin 38 B. The unlimited potential of man, Rav Judah said in Rab’s name, the first man reached
from one end to the other. As it is written, since the day that Elohim created man upon the earth, even from the
one end of the heaven unto the other, but, when he sinned, the Holy One Blessed be He, laid His hands upon him,
and diminished him. As it is written. Thou hast hind me in behind and before and laid thy hand upon me.

When man sinned, YHWH Elohim had to diminish his power a little bit. Do you realize what man would do with that
power if he were allowed with his nephesh, his animal soul, to have complete dominion and power over all the creation?
That is why he had to diminish his power a little bit and stop him from eating from the Tree of Life in that condition. We
call this rectifying ones character and personality or tikkun. Many people say that this is just self improvement. NO it is
not, it is spiritual improvement because it is Torah based. We connect with the Torah, and we connect with Elohim. We
use all the tools we have been given to do help make that correction. The one who stands before Elohim is properly
reflecting the divine image in His Word through your character, and integrity.

Everything we do should remind us that I Am YHWH your Elohim, Who has brought you out of the house of bondage.
Could Mitzrayim, be a codeword for the human body of flesh as we know it now? What is it that limits us today? What is
it that limits our potential, limits the way we originally were created and the purpose for which we were created? It is the
mortal human body. Elohim uses the concept of a house, a bayit of bondage as code word on the sod level, that I have
redeemed you out of this body. The body is the purchased possession. We have the down payment of the Ruach
HaKodesh to guarantee the resurrection, and the restoration of the image of Elohim.

So if this is a rectification of character, it means that we must live by a code of ethics and morality. We are not the
center of our universe, Elohim is. Everyone lives in their own little universe of their own creation. Most people place
themselves in the middle of a circle and everything revolves around “me”. We need to put Elohim in the middle of the
circle and let everything revolve around Him. In the Hebrew wedding the bride circles the bridegroom, not the other way
around.

You hear a lot today about self sacrifice. This is a normal and a desirable character trait that we need to embrace and to
possess. BUT, it cannot be for the sake of receiving the praise of others. We need this in our lives because it is the right
thing to do, at the right time, and in the right place. We need to have courage, and honor. I do not think that is prideful. It
is self respect. The reason some people do some things is because they do not respect their body. They do not respect
themselves as a person. Kavod, does not mean prideful, but means respect of yourself. It means -how you dress, what you
do with and put into your body.

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 Discipline which is known in Hebrew as musar. This is the sum of all the character traits that we need to possess, or the
fruit of the Ruach. These are evidence of the Ruach HaKodesh working in your life. It is fruit from that Tree. The four
traits, ametz-courage, kavod-honor, musar-discipline, and arvut - responsibility, are the four pillars of the chariot. The
chariot (Merkavah) has to have four pillars. These four traits serve as the four pillars of the chariot or the throne for which
the Ruach Elohim can shine through the human personality. Everybody needs a chariot.

It means you become a vessel. You become a vessel for the Ruach HaKodesh- wind of Elohim. A Wind that can walk
and talk. You become a chariot.

Courage

H553-'a
mats : 1) to be strong, alert, courageous, brave, stout, bold, solid, hard 1a) (Qal) to be strong, brave, bold 1b) (Piel)

to strengthen, secure (for oneself), harden (heart), make firm, make obstinate, assure 1c) (Hithpael) to be determined, to
make oneself alert, strengthen oneself, confirm oneself, persist in, prove superior to1d) (Hiphil) to exhibit strength, be
strong, feel strong

In Luke 8:15, speaking of the seed sown by the Sower.

• But the zera or the seed on the tov ground, good ground, are those that are in an honest or tov love, having heard
the word, shomer, or to keep it (Adam was to guard the garden, they keep it, they watch over it) and bring forth
fruit with patience.

Courage plays into this parable. Courage in Hebrew is ametz, and ametz is one of the pillars of the chariot. It means that
one might be up to any occasion without hesitation or fear knowing full well that YHWH is at ones right hand and that
you will not fall. Courage means that one looks at any difficult task as a challenge, desiring to take on the challenge in
order to prove that with Elohim’s help there is nothing that one cannot do for it is Elohim that gives us the power to do
great things. Notice that the seed of the Torah that falls on good ground are those that watch over the word and do not
allow the things of this world to pluck it up, or to choke it out because of fear. It takes courage to stand against peer
pressure and to stand against those who persecute you.

• Devarim 8:18. Speaking of grace after meals. But you shall remember YHWH your Elohim for it is He that gives
you power to get wealth that He may establish His covenant which He swore to your avod, as it is this day.

Notice this is speaking about when you come into the Land of Yisrael. But look in verse 17, “And you say you love my
power and my hand has gotten me this wealth”. That is when YHWH replies, “You need to remember that it is YHWH
Who gave you the strength to get everything that you have.

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 • Devarim 31:6 Be strong and of tov courage, fear not nor be afraid of them, YHWH your Elohim, He is that which
goes with you. He will not fail you nor forsake you.

After the death of Moshe, many times YHWH tells Yehoshua, be strong, of good courage, and do not be afraid. You can
conquer the people of the land, and bring My people into the Land. I Am with you, I will go before you, I already have
given you the land, just go and do it! I think we need that reminder that when things seem to get tough around us and
everything is coming against us, we need not shrink back because of fear, but we need to be of good courage, strong,
and not to entertain fear. The Torah tells us they cannot hurt or destroy you. When you went to school there were bullies.
The way to beat a bully is to stand up against him. Because they work out of fear, they want you to fear them and they
want you to back down from their threats. The best way to beat a bully is to stand against him. Stand your ground!

• Yehoshua 1:7 Only be strong and very courageous, to observe to do according to all the law, which Moshe my
servant commanded you. Don't turn from it to the right hand or to the left, that you may have good success
wherever you go. Verse 9- Haven't I commanded you? Be strong and of good courage. Don't be afraid, neither be
dismayed: for YHWH your Elohim is with you wherever you go. Verse 18- Whoever he be who shall rebel against
your mitzvah, and shall not listen to your words in all that you command him, he shall be put to death: only be
strong and of good courage.
Honor

H3519-ka
bo
d: 1) glory, honor, glorious, abundance 1a) abundance, riches 1b) honor, splendor, glory 1c) honor, dignity

1d) honor, reputation 1e) honor, reverence, glory 1f) glory

Let us discuss honor, or kavod, another one of the pillars of the chariot. Honor means self respect. One stands constantly
in the presence of the Divine and acts accordingly. That is part of self respect. One does not do debasing or disgraceful
things because of honor. Because of yourself respect you do not do these things. You will not go out and get tattoos,
piercing, or anything to destroy or mar your flesh. One does not compromise ones integrity for the sake of personal gain
or the sake of selfless lust. That is self respect. We have standards, and it is debasing to yourself to lower or to
compromise your standards for personal gain.

One does not seek personal benefit at the cost of harm, loss, or lack of any person. Honor means, that one lives by ones
conscious knowing that one’s behavior is well pleasing in the eyes of Elohim. It is just common sense or common
courtesy that no one should ever cause harm, loss, or lack to another person, if you do; it shows that you do not love your
neighbor as yourself.

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 • Yochanan 5:39 Search the ketuvim or writings for in them you think you have eternal chayim, and these are
those, which testify of me. And you will not come to Me, that you might have Chayim- life. I receive not honor
from men. But I know you, that you have not the ahavah of Elohim in you. I am come in my Abba’s Name, and you
receive Me not: If another shall come in his own name, him you will receive. How can you believe, you who
receive honor from each other, and seek not the honor that comes from YHWH only?

Yahshua is speaking of kavod, of honor, self respect. The Perushim fed off of each other’s needs to receive these
accolades from one another, or honor from one another. They did not care what YHWH’s opinion was of their actions, but
what is my peer’s opinion of what I am doing. They wanted that kind of honor from their fellow Perushim, and they did
not care how debasing it was to other people around them. They only wanted the honor of their peers. Yahshua says,
“That is proof that you do not have the love of Elohim in your heart, because you are not seeking the honor that only
comes only from Elohim.

You want the honor that comes from man. Yahshua loved the Pharisees because He loved all men. What He did not like
was their motivation for doing the Torah. What was their motivation? Was it to receive this honor from one another or
was it to please Elohim?

Discipline

H4148-mu
sa
r: 1) discipline, chastening, correction 1a) discipline, correction 1b) chastening

Let us speak about Musar, or discipline. Do you know what that means? It means doing what you have to do regardless
of how you feel about it. Musar is the only salvation for one who lacks control over any area of your life. It does not and
is not meant to control how one feels. It is not dealing with your feelings; it is dealing with your actions. Discipline
controls how one expresses how one feels. You may feel angry, you may be mad, now what are you going to do… musar.
Musar does not deal with your feelings, rather how you express them. Is the way you are expressing how you feel
pleasing to Elohim? In expressing those feelings do you debase another person? Do you embarrass them or make them
feel badly?

Musar’s purpose is to help us become the fullest version of the unique soul we already are in potential. Thus, when we
harm another person, we are harming a soul created in the image of Elohim. We are stopping that soul from reaching its
rectification .We have sinned against them as part of the Body of Moshiach.

• 1Cor. 8:12 Thus, sinning against the brethren and wounding their conscience when it is weak, you sin against
Messiah.

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The four pillars of the Chariot are the characteristics that make you a fit vessel for the Ruach HaKodesh. For example:
There are right and wrong times for one to get angry. If one strikes out to harm another one with his anger, then he/she
lacks discipline or control. Otherwise, what is the motivation for the anger? But, if you learn to discipline your anger, it
can be expressed in a proper and directive manner.

• Eph 4:26 BE ANGRY, BUT DO NOT SIN; do not let the sun go down on your anger,

Discipline means that we choose how to act and speak, directed by the inner knowing of the Will and Torah of YHWH.
When you get into the musar teaching, it is difficult because musar is dealing with your actions, and is not dealing with
your feelings. Musar teaches us how to rightly channel feelings with correct actions.

• Galatians 5:22 But the fruit of the Ruach HaKodesh is the ahavah, simcha, shalom, patience, chesed, rachamim,
trust worthiness, gentleness, self control. (Scripture teaches that self-control is one of the fruits of the Ruach
HaKodesh. Self control is control of self.) There is no true Torah that is against this kind of fruit. (Is this fruit of
self-control in your life?) And they that are HaMoshiach’s have controlled the flesh with its affections and
desires. (NOTE: that it does not say that they have controlled their affections and desires, it says they have
controlled the flesh. That is musar.)
• 2 Kepha 1:5 And besides this, giving all diligence, add to your emunah or faith power; and to power da’at; and
to da’at knowledge, temperance; to temperance, patience; to patience, Shabbat guarding piety; to Shabbat
guarding piety brotherly kindness; and to brotherly kindness ahavah.

Responsibility is a part of this pillar of the Chariot. Responsibility means always doing the right things. It means you can
take upon yourself the yoke of knowing full well that it is Elohim’s will, a burden to be carried by you. You take on the
responsibility. If it is my responsibility, then it needs to get done. There is a burden to be carried and you know it is your
burden. You take on that responsibility. There are many things that we take on as our responsibility. We sometimes do not
want to take the responsibility. One has to have the strength to carry it for however long that is necessary. A lot of people
take on things, then they lay them aside, they will not take the responsibility for them. Responsibility does not seek to
place the blame on another. Adam blamed the woman for his sin. He was not willing to take the responsibility as head of
the family. Men need to take that responsibility. The buck has to stop somewhere in a family. You cannot blame another
person. It is taking on the obligation or the responsibility yourself. How many people blame others for problems in their
life? Shifting the blame fosters the victim mentality.

Let us talk about Torah observance. Realize that it is not somebody else’s responsibility to take on your Torah
observance. It is your responsibility. It is your personal task and daily obligation. Everybody has an area of authority that
they are responsibility over.

13
 • Shemoth 15:26 And said, If you will diligently listen to the voice of YHWH your Elohim, and do that which is
right in his sight, and will give ear to his mitzvot, and shomer all his chukim, I will put none of these diseases
upon you, which I have brought upon the Mitzrites: for I am YHWH Rofechah. I am the YHWH who heals you.
• Ezekiel 18:21 But if the wicked will turn from all his sins that he has committed, and keep all My mishpatim, and
do that which is according to Torah and right, he shall surely live, he shall not die. Notice that it is his obligation
to do according to the Torah and right.
• Proverbs 12:15 The Halacha or way of walking, the way of living or of life, of a fool is right in his own eyes: But
he that listens to counsel is wise. We are to do what is right in Elohim’s eyes. If you do what is right in your own
eyes, it is called a fool.
• Proverbs 14:12 There is a halacha or way of walking that seems right to a man, but the ends of it are the
halachot or the ways of death.
• Proverbs 20:11 Even a child is known by his doings, whether his work is pure, or whether it is right.
• Proverbs 21:2 every Halacha or way of a man is right in his own eyes: but YHWH ponders or looks at the levim,
the heart.

These scriptures point out that Elohim knows your heart, but the Scriptures also say that the way you are doing things,
the way you are walking, because it seems right in your own eyes, and not in the eyes of Elohim, that He looks upon you
as a fool. This life-style it is going to lead to death. This is the hardest thing to get across to people. Unfortunately in other
religious systems people focus on what you think or abstract theological concepts that they make doctrines out of. If you
subscribe to these doctrines then you can belong to our assembly or our particular organization, rather than what you are
doing. The Torah is always doing, guarding, listening, and more doing. We do not do what is right in our own sight, but
what is right in the sight of Elohim. So when people come to you and say, “He knows my heart and He does not care what
I am doing because He knows my heart. Share with these people the Scriptures and say, “You are right, but you know
what? Are the things you are doing, your way of life, is it pleasing in His sight.” That is the question you need to ask these
people. People do not ask themselves that question.

Is it pleasing to Him? Not in your own sight but in his sight. It is not a matter of Him knowing the heart, that is obvious.
But, is it right in His sight and does it bring honor to Him. Everything we do, those are two questions you can ask
yourself. Ask yourself those questions before you do anything.

When we refine our character through these four pillars, we enable Elohim to move through us here on earth. We
actually become Elohim’s Merkavah, or chariot and His way of moving throughout the earth. He does not move until you
move. When we learn to accomplish this as a community it will hasten the coming of Moshiach. We are told that
Moshiach is held in the heavens until the rectification of all things.

• Act 3:21 whom Heaven truly needs to receive until the times of restoration (tikkun) of all things, of which Elohim
spoke through the mouth of all His holy prophets from the age past.

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To think about all Yisrael as a united nation, with a single goal and obligation is part of our obligation. The idea that I am
not responsible for my brother is not Hebraic or Scriptural thinking.

We need to view all Yisrael collectively, as a single nation, with a single dream or vision, to become as a nation, a
vehicle, the Merkavah of Elohim , as they were originally suppose to do. Israel was to be a Light to the nations. That is
TRUE Tzionism. Tzionism is not just support of the nation of Yisrael. We are a Tzionist congregation. On a deeper level,
Tzionism is remembering that we have an obligation and responsibility to all Yisrael as a collective people, Yisrael, and to
see that all Yisrael becomes the Merkavah. We are to become the Light to the nations. That is a form of Tzionism. It is a
mitzvah, an obligation for all Yisrael to think this way, and to live this way.

• Devarim 10:12 And YHWH said to me, Arise, get down quickly from here; for your people who you have brought
forth out of Mitzrayim have corrupted themselves; they have quickly turned aside out of the way the derech,
which I commanded them; they have made for themselves a molded image.

See how quickly Yisrael moved out of the way, out of the derech, they were to be walking.

Humility

H6038-‛ana
va
h-an-aw-vaw'From H6035; condescension, human and subjective (modesty), or divine and objective

(clemency): - gentleness, humility, meekness.

This brings us to the most important character pillar of all- Humility- for one to recognize that all the great gifts
bestowed upon us by our blessed Creator. Whether great or small, rich or poor, we are just mortals in His eyes. Humility
means to remember your place. No one has special standing before Elohim, we are all His creation.

Only one who is not full of himself can become full of Elohim. Therefore, we need to cultivate the awareness that we are
all mortals of equal creations in the image of Elohim. A person of riches and power means nothing to YHWH. This is one
of the pathways to true teshuvah. It is simple, fear Elohim, observe his commandments, follow his Torah, and allow His
Divine image to shine within our hearts to do the right thing simply because it is the right thing.

• A sign of pride is the poverty of Torah. Talmud; Sanhedrin 24a

• A sign of complete ignorance is self-praise. Zohar Balak
• One coin in a pitcher makes a great noise. Bava Metzia 85b

If you follow that path of proper character development, you are going to find many that are offended by your new way
of walking. Walking in the way of Elohim is going to offend them. That is what happens when Light comes into the
darkness and when righteousness meets unrighteousness. You do the right thing. You do what is right in the eyes of
Elohim. There’s a saying by the sages- Place YHWH always before you, not the opinions of others. This will be hard to

15
do. Others are concerned about their own self interest. That is not honorable. What is going on in this nation is not
honorable, but dishonorable. You are to be the honorable one, armed with courage, discipline, and to take on your
responsibilities and do them. Let us learn to move into action and not just words.

The two factors leading one to humility are habit and thought. Habit because one becomes accustoming himself to acting
in a humble manner in every situation. He can show humility through his actions which are under his control. His manner
of speech, sitting, walking, and every movement reflects the true inner Self. The sages of old teach that one should always
be subtle in their fear of YHWH and we are never to forget from where we came from.

• From the ancient sages: All who come to these gates, to seek out YHWH, should not run ahead in ones spirits to
come at just any moment to enter into the domains of holiness. One must first purify ones thought from foolish
momentary things, and cleans oneself from arrogance and anger, for these are the hindrances or klippot that
prevent one from entering within to gaze upon the pleasantness of YHWH and to visit Him at His palace. One
must humble oneself before all people, even to hear when self is being abused and to bear it. All one must do for
the sake of heaven is to show compassion even upon those who one hates, with the exception upon those who hate
Elohim. One must be of a giving heart and humble spirit one must be despise the lust of power and pride as well
as the lust of over eating and lust towards women. One must above all things love truth and hate falsehood. We
must be modest and assuming to seek out the respect of men with wisdom. The essence of one’s intentions should
be for the learning of the wisdom of truth. One should not study this wisdom in order to become haughty over
ones accomplishments, Elohim forbid. Ones prayer to Elohim should always be that of one’s path. Should be
straight less one waver or fall from the truth, either to the right or to the left. There was an episode with one
individual who is known for his many fast days for giving much charity in supporting many in need, however he
was one who persuade power. He approached the prophetic Kabbalist who has ascended to the level of prophecy
and to their leader. Please sir, I appeal to your mercy, show me the reason for this why I have done all the good
things that I have done, why I too have not married into the level of prophecy to see the future like you. The
leader responded and He said to him. Take a bag filled with sweet nuts and figs and tie it around your neck, go to
the center of the town in the presence of the city leaders and the elite. Gather around you some children and say
to them, whoever wants some of these sweets, first come and strike me with your hand. First on the neck and then
on my cheek. If you do this a number of times, then you can return to me and I will guide you in the path of
acquiring truth. The man responding said sir, how can I, a respected individual do such a thing. The leader
responded and said, this is a big deal in your life. This is the easiest of things you would have to do if you truly
desire for your soul to see the light of truth.

Take these words to your heart, as the Sh’ma says, these words that I command you this day, shall be upon your hearts.
Place them in your head and place it (the Torah) upon your heart. Do not seek intellectual avenues to contradict Him and
thus nullify their message. Seek straightness of heart, for these are the words of the Torah and you will know them to be

16
emet. Cast out vain imaginations. Cast out all rationalizations and justification for your wrong actions. You know the right
thing in your heart because Elohim has put it in there. Stop talking and thinking and just do it.

• Tehillim 24:1 The earth is YHWH’s and the fullness of it; the olam and they that dwell in it. For He has founded
it upon the seas, and established it upon the floods. (Those who want to send the ladder, listen) Who shall ascend
into the har of YHWH? He that has clean hands, and a pure lev, who has not brought his being or soul into
vanity, nor sworn deceitfully. He shall receive the bracha the blessings from YHWH, and tzedakah righteousness
from the Elohim of his salvation. This is the generation of them that seek Him, that seek Your face, O Elohim of
Ya’akov, Selah.

You want to start climbing Jacob’s ladder or to ascend into the mountain of YHWH. YHWH says it is going to require
clean hands, and a clean heart. Then it says: Who has not brought his soul to vanity, nor sworn deceitfully or the words of
your mouth. It is going to require rectification of right thoughts, words, and actions in order to become the chariot of
YHWH. Let us build a firm foundation on these four pillars of Wisdom in our lives, and become the Light of the world.

• Avot 4:1: Who is wise? He who learns from all men.

• Rev 3:12 “'He who overcomes (Yisrael), I will make you a pillar in the Sukkah of My Elohim; and never shall he
go out of it; and I will write upon him the Name of My Elohim (YHWH), and the name of the city of My Elohim,
the Renewed Yerushalayim, which comes down out of Heaven from My Elohim, and I will write upon him My
renewed Name.

17
 A Secret of the Third Temple
By

Rabbi Edward L. Nydle /B’nai Avraham

Ezek. 41:12 -13 And the building that was before the separate place at the side toward the west was seventy
cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety
cubits. And he measured the house, a hundred cubits long; and the separate place, and the building, with
the walls thereof, a hundred cubits long;

Psalm 39:6 (39:7) Surely man(ish/Hebrew1) walketh as a mere semblance/shadow/image (Hebrew-TZeLeM)

Psalm 121:5 YHWH is your keeper; YHWH is your shade (TZeL)2on your right hand.
Gen 1:27 And Elohim created (alef-tav -et/the) man (Ha’ADaM) in His own image (B’TzaLMO) [designated
mold-Rashi3)), in the image (B’ TZeLeM) of Elohim created He him [with Elohim’s form-Rashi4]; male and
female created He them. 5

The prophet Yechezqel mentions three numbers when speaking of the dimensions of the Third Temple; one
hundred, ninety, and seventy in Yechezqel chapter 41. Each of these numbers is connected with the Sefirot6
(lights) of the Tree of Life. In the Tree of Life diagram there are one hundred lights or Sefirot (10x10=100).The
lights of Keter (Crown) are concealed which leaves ninety lights. The lower lights of the lower seven Sefirot,
the lights which the world is actually conducted are seventy (10x7=70). We can uncover a great mystery
concerning man and the Third Temple by these dimensions and figures.

1
Ish signifies a man who has mastered his evil inclination. Adam is cognate to adameh le’Elyon, “I will match the Most High”
(Yeshayahu 14:14), represents man a she was meant to be, the perfect man who clings to Elohim and the Torah.
2
A shadow imitates everything you do. YHWH imitates every motion you make.
3
Rashi says that man was made with a stamp, like coin is formed from a die which in French is called a “coin”. Iyov (Job) 38:14 says
“The stamped form [of man] shall change like clay.”
4
The Creator instilled in the man the qualities of reflecting like a mirror the qualities of the Creator in an actual form.
5
Notice in this account there is no mention of a soul as in the second account (Genesis 2:7). It is in the second account that Adam
receives the “nishmat chayim”. Nishmat is from the same root word as neshamah or the higher soul. After receiving the nishmat
chayim, Adam became a living soul (nefesh). The nefesh or animal soul is the life force that gives animation or lives to the body. The
nefesh is called the animal soul because even the animals have a nefesh. The body dies when the nefesh or life force leaves the
creature or body it has inhabited.
The first account describes what happened in the world of Atzilut; it was the concept of man in the thoughts of the Creator, thus
creating the original energy or metaphysical possibility that would be formed in the lower worlds of Beriah and Yetzirah and become
the energetic matrix of the body and its souls that would later (after the fall) appear in the manifest reality of the world of Asiyah, yet
created and originating in the image and likeness of Elohim. The second Genesis account is the actual manifestation of the Elohim
imaged human being in the physical world.
6
The word Sefirot (singular Sefirah) comes from the Hebrew root “safar”, which means “to count ot to tell”. It is the root for the
Hebrew word “mispar”, which means “to count or number”. The Sefirarot are the forces of division, form, and definition given to all
things created. They are the blueprint or skeletal structure underlying Elohim’s manifestation of His energy in creation.
18
This is the secret in the verse in Tehillim: “Man walks about as a shadow.”The ninety lights correspond to the
Tzdai ( o ) [=90]; the seventy corresponds to the Lamed ( l) [=30] and the Mem ( ,\) [=40] [40+30=70], while

at the point of Keter there are one hundred [100]. The Third Temple is the image (TzeLeM) of man with the
crown of creation. Thus, man once again is like ADaM in the perfect image of Elohim, as he was originally
created.

The name ADaM, man, reflects the essential nature of the first man. The word is cognate to ADoM (red), the
least-broken ray of the spectrum of the pure ray of light; which means that ADaM is the nearest revelation of
Elohim on the earth. ADaM is also related to the Hebrew word DoMeH, likeness. Man is the only being in
creation whose purpose is to be the likeness of Elohim, but can actualize this likeness through exercising his
free will. He becomes the representative and alter ego of Elohim in creation.

• 1Sam. 10:6 And the spirit of YHWH will come powerfully on you, and you shall prophesy with them,
and shall be turned into another man.

According to “The Dictionary of the Torah”, the word TzeLeM ( ,lo) is rich in the hidden meanings of the

Hebrew letters that compose the word.

• TzeLeM-“Likeness: Capable of transforming the orders of life through waters; capable of

freedom/being winged to direct/order the waters/inhabitation states; to be designated as a mirror of the
original; in the pattern of; lit., to be at liberty /free/according to the Orders of Spirit/reflections of the
Faces of YHWH; to be made in the image of Elohim/to be capable of transformations not limited to one
dimension of being; a designated order of abundance; the liberated order of abundant life; when man
pursues the instruction of the Spirit and overcomes evil, he is in the image of Elohim, mirroring the
liberty of the Law.
• Rom 8:21 that the creation itself also shall be delivered from the bondage of corruption into the
glorious liberty of the children of Elohim.
• Col 3:17 And YHWH is that Spirit; and where the Spirit of YHWH is, there is liberty
• 2Cor 3:18 But we all, with our face having been unveiled, having beheld the glory of the Master as in a
mirror, are being changed into the same image from glory to glory, even as by the Spirit of the Master.
• James 1:22-24 But become doers of the Word, and not hearers only, deceiving your own selves. For if
anyone is a hearer of the Word and not a doer, he is like a man studying his natural face in a mirror.
For he studied himself and went his way, and immediately he forgot what he was like.
• James 1:25 But whoever looks into the perfect Law of liberty and continues in it, he is not a forgetful
hearer, but a doer of the work. This one shall be blessed in his doing.

19
 • 1John 3:2 Beloved, now we are the children of Elohim, and it was not yet revealed what we shall be.
But we know that if He is revealed, we shall be like Him, because we shall see Him as He is.
• John 10:10 The thief comes only to steal, slaughter, and destroy. I have come that they may have life,
and have it abundantly.
• Luke 3:38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which
was the son of Elohim.

The gematria of the word TzeLeM ( ,lo) is 160. We find an interesting lesson in this number. It is the same

gematria7 of the phrase “your face” PaNiYKa (160) in Genesis (Bereshith) 4:6 describing the falling of the face
of Kayin (Cain) after he slew Hevel (Abel) his brother. Kayin also has the gematria of 160.The image of Elohim
is manifest in the human face. The two eyes are shaped like two yuds (yy), and the nose is shaped like the letter

vav (v). The numerical value of yud is 10 and the vav is equal to 6.Thus we have 10+10+6=26 the equivalent of

the Name YHWH ( hvhy) in the two eyes and the nose on the human face. The Divine Name is imprinted upon

the face of every person on earth.

The Hebrew word for face is PaNIM, a term related to PeNIM, which means “the interior or the inside”. The
face reflects the thoughts within the person. The face is the mirror image of the inner thoughts and feelings.
PaNIM means a face that reveals the truth within the person. Kayin (160) had marred the image (160) of Elohim
reflected in the human face by his sin against his brother. He no longer reflected the mirror image of Elohim. If
a person strays from the Truth, he mars the Divine image that is imprinted on his face. When a person is guilty
of a transgression, his Divine image becomes blemished since the forces of evil affect his facial features. We
could say that the second of the Ten Words (Exodus/Shemot 20:3), that states “Do not have any other elohim
before Me” could read, “Do not transgress, since thereby you disfigure My image which is imprinted on your
face. Do not displace My image with other elohim.” Conversely, we can say that when someone acts righteously
or according to the Torah then the image of Elohim can be seen on his face. We read in Devarim 28:10:

• Deut. 28:10 And all the peoples of the earth shall see that the name of YHWH is called upon thee; and
they shall be afraid of thee.

7
Hebrew letters have a numerical value assigned to each letter.
20
Another interesting word play in the Hebrew is found in the birth of Kayin and the birth of Sheth (Seth).When
Kayin was born, Chawah said she had received a man (ISH) from YHWH. When Shet (Seth) was born, he was
born in the image (TzeLeM) of ADaM (the perfect man).

• Genesis 4:1-2 And the man knew Eve his wife; and she conceived and bore Cain, and said: 'I have
gotten a man with the help of YHWH.' And again she bore his brother Abel. And Abel was a keeper of
sheep, but Cain was a tiller of the ground (Adamah).
• Genesis 5:3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his
image; and called his name Seth.

Adam was made up of the complete Sefirot [10x10=100] and was far more beyond what we experience today
as a human being. The original Gan Eden existed on a much higher plane or a more spiritual dimension then we
inhabit today.The celestial Garden was closer in proximity (closenes is equal to similarity in Scripture) to the
Eternal One; thus Adam and Chawah experienced no sense of separation between themselves and the Creator,
and no perception of duality.They existed in a state of total Unity (Echad) until their transgression. Adam is a
symbol of the unified working whole and a living embodiment and reflection (microcosm) of the universal
creation (macrocosm) and the Creator. All the worlds will be unified as One.

• Zech 14:9 And YHWH8 shall be King over all the earth; in that day shall YHWH be One, and His name
one.
• 1Cor. 13:12 Now we see only a blurred reflection in a mirror, but then we will see face to face. Now
what I know is incomplete, but then I will know fully, even as I have been fully known.
•
A man who attains the consciousness of Atzilut is in union with the Divine Consciousness of that which is
Above and Below, to the East, West, North, and South. His awareness is as full as possible for a human being
while still incarnate in a body. In such a state he is complete, whole, perfect, a fully realized man.

8
Each letter of the tetragramaton (YHWH) represents one of the four worlds. The rabbis refer to the olamot (worlds), wherein Asiyah,
Yetzirah, and Beriah are describes as Behemiah (the soul of the worlds), while the world of Atzilut is called ADAM, the outer
expression of behemah. The olamot refer to the supernal universes of existence. Do not look at these worlds as “out there” far
removed from our world. They actually occur in the same space that we experience as our world. The difference is that the worlds
vibrate at a higher frequency that exists beyond the sensory perception of man. Our sensory perception, due to its finite limitations,
can only experience one world-the world of Asiyah (action). The vibrations of Asiyah are slow enough to cause physical manifestation
of dense physical matter. Just as all colors and light exist within the light spectrum, there are only certain ones we can perceive with
our eyes yet there are vibrations of energy that can only be observed through special instruments.
21
Between heaven and earth stretches ADaM. With a Kingdom and Crown established in every World the
perfection of All is realized and resolved into the One of His own likeness. In this Unity He is EHYEH ASHER
EHYEH.

The Third Temple becomes a metaphor or symbol for perfected unified Creator, creation, and mankind.

22
 All You Need is LOVE!
Rabbi Edward L. Nydle

1Sam 18:1-3 And it happened when he had finished speaking to Saul, the soul of Jonathan was joined with the
soul of David, and Jonathan loved ( ahav/ bha )9him as he did his own soul. And Saul took him that day

and would not let him go home to his father's house any more. And Jonathan and David cut a covenant,
because he loved -‫ ויאהב‬- him as his own soul.

We hear the expressions, “All you need is love, love is blind and love at first sight.” The truth is that most of us
do not know the real meaning of the word love (ahavah) or understand how it works. Love is a powerful force
of attraction, but so is lust and infatuation. People often confuse these natural human emotions with the power
of real love. How can the average person know the difference?

There two kinds of love. There is love that depends upon a thing or the love that is not dependent on anything.
Both kinds of love are legitimate expression of concern and care for another person. Only one kind of love is
the eternal kind that never ends and it is the spiritual kind of love. Physical finite love fades with time,
emotions, and experiences. Therefore, we can say that love exists on two different planes, the physical (body)
and the spiritual (soul). These two often become so confused that we cannot discern the difference with the
human mind due to our emotions that are like the waves of sea.

The two kinds of love reflect the dual nature built within creation and within the human being. Bereshith 1:1
explains that creation consists of two distinct parts, the heavens (plural) and the earth. The term used here
“earth” does not just mean our planet alone, but the whole physical realm of space and time. The term “the
heavens (hashamayim)" refers to the non-corporal realm that exists above the realm of matter. The realms of the
heavens are the worlds of hyper-light mass-less energy, which we call spirit. We could say these two are
different dimensions within creation.

These realms of the spirit have entities that inhabit them in accordance to the laws of those worlds in which they
dwell. They are known as angels (malakim) and demons (shedim). They do not have physical form but they do
share aspects of what we call personality and morals. Good and evil both exist by these beings, just as it does
with mankind.

9
The verb AHAV in Hebrew has a Gematria of 8. Eight means to be “super-bound”, perfect completion, and to be fat. Ahavah means
a perfect endless love.
23
All human souls have a source in these spiritual worlds also. It is the ethereal aspect of the human soul (from
the heavens) that comes into and eventually leaves this physical world. Every human soul has a dual existence
in both worlds at the same time. The part that resides in the non-physical worlds is called the soul and the aspect
that resides in the physical plane is called our body.

The creation is always in a constant state of change with matter changing from one form to another (matter
cannot be destroyed but it can be changed). Our bodies are created to last for only a very short time, and then
our souls depart from the enabling matter to be reformed into new shapes and eventually new bodies. The soul
remains the eternal constant for our existence. It exists eternally, also in a state of change yet not fluctuating as
material matter which makes up our bodies. Matter and spirit each live by and are drawn to their own set of
natural laws. They may be in conflict and yet at other times these two can be the greatest of compliments.

Love, in its purest spiritual form, is a powerful force of attraction that brings together separate parts of a whole.
Regardless of time and space, this law of unity overrides all obstacles. It is similar to the natural law of entropy
which naturally restores all states of imbalance into a state of balance. Love has the power to restore all parts of
a whole. The more force of separation is applied to separate a divided whole, the greater the opposite effect to
unite them grows. This is a natural law of the universe placed there by the Creator.

Once love gives up its pure form as energy and becomes too engrossed in the physical realm of matter, then the
drawing force of matter provides alternative attractions based upon physical and emotional attractions. Thus, if
people are unaware of the spiritual laws of love, they cannot distinguish between love based purely upon
physical attraction (the lower form of love) and love based upon the law of spiritual attraction (the higher form
of love).

Love based upon physical attraction alone has its limitations. It is subject to great changes with time, as is
anything in the physical realm. This way so many relationships come together and break apart in a short amount
of time. The attraction was purely physical and the union of the two people was physical. Due to the physical
nature of the union, the nature of the physical form of love takes over and seeks out new physical attractions
and relationships. These new relationships too soon break down and fall apart. The cycle goes on and on as long
as one is in the physical body and relies bases their relationships on the lower form of love. A love based upon
an object is nullified when the object so is nullified. The form of love is temporary. The relationship begins to
fall apart when one of the individuals desires a higher degree of involvement which is more than physical.

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True spiritual love does not need a sexual component. This is the kind of love that family members can have for
one another and even close friends can have for one another. There is no physical union needed. These
relationships are life -long and never fade with time. These are close relationships that does not allow things to
divide their love for one another. It is a relationship of one spirit, one of souls, and not one of the flesh.

There exists in the universe a law of power magnetism that draws likes together and binds them, and there is
also a universal power repels opposites. We experience these laws everyday in both physical and human
chemistry. When physical elements separate at the fastest possible speed we call that an explosion. The same
laws apply to the spiritual realms. Opposing spiritual elements can be brought together through the medium of
the physical body, but despite their attraction, they will always remain opposites, unless the spiritual aspects are
somehow changed. Without such a change they will always be at war with one another and until they separate,
their relationship will always be experiencing explosions.

The forces of love and hate are very real powers in the universe and are beyond the borders of human emotions
and human interactions. Whenever love or revulsion is based upon a physical thing then it is the lower form of
love. When the thing or body changes over a period of time, the laws of nature dictate that the attraction to that
thing or body will be broken or nullified. The problem is when there is an attempt to manipulate the spiritual
forces in physical bodies and to unite or divorce them in accordance to the laws of physical matter as opposed to
the dominant laws of the spirit. This is when we see forms of strife I and unrest enter into a human relationship.

The spiritual bond that creates the eternal love cannot be broken by any action or thing here in the physical
universe. This kind of love transcends all. Even the death of the body does not disturb this kind of love. Human
souls, like grapes, when they come to this earth come in clusters. This is why many people have the feeling that
they have meant someone before. This is because they may have known them both in lives on this earth or in
the other dimension of the realm of souls. These soul patterns and relationships follow laws that are much
higher than human understanding and ones I can only hint at in this lesson.

Just because people are involved in immortal love, they will still experience conflict at one or another. These
conflicts are usually over some “thing” in this physical universe. When this physical stumbling block is
removed the cause of the conflict is nullified and resolved. This explains why couples or families argue over
some silly “thing”, yet will come together and unite over more serious matters.

Mortal love (the physical kind) and the spiritual (the higher form) both play a part in our lives. There is nothing
wrong to love a person or thing as long as one recognizes the limitations of that love and that such a love will
ultimately end. Immortal love should never be thought of a “lost forever” just because one has conflicts with
one another or another individual leaves this earthly existence. Somehow all conflicts and issues will be
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resolved and shalom and unity will be restored among soul mates or soul family members. This is a spiritual
law.

We need to have understanding in order to properly distinguish mortal love from eternal love. When we have
this knowledge then we can give respect both for what they are. This allows us to live peaceful, healthy, and
balanced lives. We can then live up to our human destiny- to live and prosper as beings created in the image of
Elohim.

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 Communication Breakdown
By

Rabbi Edward L. Nydle / B’nai Avraham

IT IS NOT WHAT YOU SAY, BUT WHAT THEY HEAR!

Proper communication in effective discussions requires a knowledge and understanding of words used in
common concepts and ideas between groups of people or individuals. If we do not have the same understanding
of a word definition then we are reduced to the same situation as the Tower of Bavel. We are all speaking words
but it seems like a different language and proper communication of ideas is impossible.

The spoken language among the Jews of that period were Hebrew, Aramaic, and some Greek. Hebrew was the
language of study and daily conversations. The question of the spoken language is especially important for
proper understanding the teachings of Yahshua. One can demonstrate the Hebrew origins of the “Gospels” by
retranslating them into Hebrew.

Since Biblical words were written in Hebrew or Aramaic and are ancient in their meaning in order to properly
understand their definitions we need understand the mind-set behind the Hebrew and the context in which they
are used. Religion has taken upon itself to redefine these ancient words and concepts from their Hebraic
meanings and the result has been a whole dictionary of words that have been lost in their translations. Erroneous
definitions of these words have lead us into a whole modern religion based upon falsehood and deceptions
concerning the work of the Messiah, and how we are to live our lives in this world. If we are ignorant of the
culture and context of certain words, then their true meanings are lost forever in a sea of madness and delusion.

The early writings of the Nazarenes reflect ideas, beliefs, views, and trends in Second Temple Judaism. They
reflect the world of the early Jewish sages, their parables, and their Torah exegesis. We must use the Hebrew
Scriptures as our dictionary for terms and concepts that are found in the Renewed Covenant. The writers of the
Brit Chadashah were Hebrews and understood the words and concepts used by Yahshua from a Hebraic
viewpoint. The only resource they had was the Hebrew Scriptures. The terms and ideas found in the Brit
Chadashah were communicated by the Jews and commonly used in their writings and discussions. In order to
establish a new religion, Christianity had to redefine Hebrew Biblical words for their foundational doctrines and
dogmas. However, their grounding in Biblical soil is shallow and shaky. The renewal of the mind must be based
upon thought patterns and interpretations already revealed in the Hebrew Scriptures. In certain circumstances,

27
the incorrect translation of one single word can make the verse have a completely meaning than what it was
originally meant to be. The second problem comes where the passage or verse may be correctly translated but
because of the interpretation one single word it may have a completely different meaning depending on what
the word is thought to have meant originally.

Nonverbal aspects of language such as history, culture, and social/psychological settings from which the
respective thought derives have to be taken into consideration in interpreting and translating words in Scripture.
Words have a particular cultural and historical development within their own language. People forget that
Yahshua and the other writers of the Brit Chadashah were Hebrews with deep roots in the culture and teachings
of Second Temple Judaism and rabbinical thought. Once again, background and context is important in
understanding the concepts they are communicating to their audience. Even the vocabulary and idioms behind
the Greek translation of the Hebrew or Aramaic originals are Hebraic to their very core. The thought pattern of
the teachings in the Renewed Covenant is firmly fixed in the Hebrew language and perspective. Modern
Western man has a very difficult time trying to see a Hebraic book through Westernized glasses colored with
Greek and Rome thought. Western eyes have to be replaced with Eastern eyes in order to gain correct
understanding of the words found in the Scriptures. When interpreting words we must first master the skills of
language or the words are just meaningless babble that leaves us with no understanding of what is being said.
This takes time and effort on the part of the listener.

• Rom 11:18 do not boast about being better than the other branches. If you boast, remember that you do
not support the root, but the root supports you.
• Rom 3:2 There are all kinds of advantages! First of all, the Jews have been entrusted with the
utterances of Elohim.

Why are Biblical words misunderstood? People misinterpret the Bible because they do not bother to actually
read and study the Scriptures .People misinterpret the Bible because they rely upon their own memory of
something that a preacher may or may not have said about a verse or passage one time or years ago. People
misinterpret the Bible because they read the Bible, but only read very small portions at a time and they interpret
the verses in isolation. People misinterpret the Bible because they allow the culture of the day to interpret the
Bible for them. People misinterpret the Bible because they allow their own presuppositions, prejudices,
indoctrination, and ideas to blur their interpretation of words, verses and passages. People misinterpret the Bible
because they allow theological systems or denominations to color their interpretation. People misinterpret the
Bible because they do not sit under a good teacher or rabbi who challenges them to grow spiritually and really
study the Scriptures (most students need to unlearn more than they need to learn).
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 • 2 Peter 3:15 Think of our Master's patience as salvation, just as our dear brother Shaul also wrote to
you according to the wisdom given him. He speaks about this subject in all his letters. Some things in
them are hard to understand, which ignorant and unstable people distort to their own destruction, as
they do the rest of the Scriptures.

Yahshua was a Jew, and faithful to the Torah. It is in His teachings we find the Jewish concepts of redemption
and the end of days. Having said all the above we can now write that perhaps no other word has been
misapplied than the word “saved”. In Christianity the word has been redefined to mean that if one has said a
“sinners prayer” and asked “Jesus into their heart” then they are “saved” from their “sins” and can go to
“heaven” when they die to “be with Jesus” for eternity. Hebraically that concept cannot be found in the Hebrew
Scriptures nor does the Hebrew word for “saved” even imply that particular doctrine. How can you be “saved”
from your “sins” when you do not know what the word “sin” means in the Bible? Are you “saved” from “sins”
in order to continue your life of lawlessness (breaking the Torah)?

The word “sin” (chata in Hebrew) means “to miss the mark, to err, be mistaken, to wander from the path of
righteousness, or to go astray from the Torah”. When one violates the Torah, one has committed a “sin” or
missed the mark.

• 1John 3:4 Everyone who keeps living in sin also practices disobedience. In fact, sin is disobedience
(lawlessness).
• Psalm 119:10 -11 With my whole heart have I sought Thee; O let me not err from Thy commandments.
Thy word have I laid up in my heart, that I might not sin against Thee.
• Lev 5:17 And if any one sin, and do any of the things which YHWH hath commanded not to be done,
though he know it not, yet is he guilty, and shall bear his iniquity.

The focus of Yahshua’s teachings was not eternal life or getting saved in the context of modern Christianity.
His teachings were based on living a life of “faithfulness” to the Torah10 (the Word) in everyday life,
interpersonal relationships, social responsibilities and justice, and real life situations. He was a Torah
observant Jew according to both the written and Oral Torah of Moshe. He also taught the commandments of
the Torah to the Jews and even the nations (gentiles).

The problem is that Christianity’s focus is on “eternal life” or the life in “heaven” after one passes away. So
after one is “saved” they are never taught how they are to daily live their lives or walk as the Messiah walked.
10
Torah simply means teaching not law.
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They want to “be like Jesus” or “WWJD” but do not have a clue what the Messiah or His talmidim taught
concerning life in this world. For some reason, even after they are “saved” they run here and there looking for
that special teacher or preacher who can impart true wisdom, understanding, and true Biblical knowledge. They
are always seeking a “fresh touch” from the Holy Spirit or some other type of spiritual experience from the TV
evangelist (at a price of course) or traveling anointed “prophet”. They leave as empty as when they came
because all these experiences and teachings lack the depth of the Hebraic meaning found in the teachings of the
Master. Their walk of “faith” is really a walk of disobedience to the Torah (which is the definition of sin) and
the basic concepts found in the TaNaK and the Brit Chadashah. It is not their fault as they have been sold a bill
of goods based on a faulty foundation of redefined words from the Scriptures. Again, I must stress the word
CONTEXT in order to properly understand the Scriptures.

Torah observance is not a matter of “earning your salvation” but rather demonstrating a salvation from a life of
Torah breaking by living a Torah based lifestyle to show you were a follower of Yahshua.

• Php 2:12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much
more in my absence, cultivate your own salvation with fear and trembling.
• G2716 katergazomaiThayer Definition: 1) to perform, accomplish, achieve 2) to work out, i.e. to do

that from which something results 2a) of things: bring about, result in 3) to fashion, i.e. render one fit
for a thing Part of Speech: verb

“Salvation” is not just some personal experience but the national redemption of a nation chosen by YHWH.
Yisrael would be saved from all their enemies both physical and spiritual. We cannot separate the corporate
salvation of Yisrael from some type of individual salvation. Unless we have that internal connection to the
people of Yisrael, a duality will exist between the two concepts and experiences. Our hearts cry out for the
redemption of the whole nation.

• Rom 9:1-4 I tell the truth in Messiah, I do not lie, my conscience also bearing me witness in the Holy
Spirit, that I have great heaviness and continual pain in my heart. For I myself was wishing to be
accursed from Messiah for my brothers, my kinsmen according to the flesh, who are Yisraelites; to
whom belong the adoption, and the glory, and the covenants, and the giving of the Torah, and the
service of Elohim, and the promises;

Judaism of the second Temple period and the Hebrew Scriptures considered the concept of salvation more
national or corporate concept rather than a personal experience as Christianity views it. The salvation of the
individual Yisraelite was connected to the salvation of the entire people and nation. This belief stemmed
30
directly from the teachings of the Torah. The idea of communal salvation of Yisrael is reflected in Shaul's letter
to the Romans. When the Torah speaks of YHWH as our Salvation or our Redeemer, it is not speaking of salvation or
redemption from sin; rather, it speaks of salvation from the very real day-to-day troubles that we face, such as redemption
from slavery in Egypt, or salvation from our enemies in war. YHWH would save all those who were His property, His
children, friends, or even slaves. The concept was always in the context of redeeming and liberating His people Yisrael
from slavery and the nations. Redemption means an exodus from a distressing, foreign and arbitrary yoke of bondage to
contentment and security under the rightful authority.

Salvation never means when some life in the hereafter in a place called heaven. The ancient pagan Greek view,
later adopted by the Romans, was that heaven was a physical place up in the sky. The word for heaven is used
interchangeably with the location of the objects of the sky, as in "heavenly bodies", and for the dwelling place of the gods.
That is why the Greek word for heaven and sky is the same; there was no distinction made between them in the earliest
writings. This pagan concept later was incorporated into what was to be called “Christianity”. If a person believed in
“Christ” then they were “saved” and could go to heaven upon their death.

• SAVED: yâsha‛ BDB Definition: 1) to save, be saved, be delivered 1a) (Niphal) 1a1) to be liberated, be
saved, be delivered 1a2) to be saved (in battle), be victorious 1b) (Hiphil) 1b1) to save, deliver 1b2) to
save from moral troubles 1b3) to give victory to Part of Speech: verb A Related Word by BDB/Strong’s
Number: a primitive root Same Word by TWOT Number: 929
• Exo 14:30 Thus YHWH saved Yisrael that day out of the hand of the Egyptians; and Israel saw the
Egyptians dead upon the sea-shore.
• Num 10:9 And when ye go to war in your land against the adversary that oppresseth you, then ye shall
sound an alarm with the trumpets; and ye shall be remembered before YHWH your Elohim, and ye shall
be saved from your enemies.
• Deu 33:29 Happy art thou, O Yisrael, who is like unto thee? A people saved by YHWH, the shield of thy
help, and that is the sword of thy excellency! And thine enemies shall dwindle away before thee; and
thou shalt tread upon their high places.
• Isa 45:17 O Yisrael, that art saved by YHWH with an everlasting salvation; ye shall not be ashamed nor
confounded world without end.

Judaism believes that in the same way that YHWH saved the children of Yisrael in the past as a nation, he also
promises to restore all Yisrael as a nation, meaning collectively, not individually. This is the way that rabbinic
literature understands every prophetic passage that deals with Yisrael's restoration, especially passages like
Jeremiah 31:31 which clearly states that the Renewed Covenant will be made "with the house of Yisrael and
with the house of Judah." Again, this is restoration is collective and national.
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 • Rom 11:26 and so all Yisrael shall be saved: even as it is written, There shall come out of Tzion the
Deliverer; He shall turn away wickedness from Jacob:

In the Talmud the rabbis taught:

• "The rest of the prayer: [Accept my] song, petition, supplication before Thee for Thy people Yisrael,
which are in need of salvation." (Yoma 70a)

Again we cite the Talmud where is implied that salvation is for all Yisrael

• "Said Raba, Samuel may have taken all Yisrael collectively, using the singular expression [verb], as it is
written [elsewhere]: O Yisrael, thou art saved by YHWH with an everlasting salvation, Ye shall not be
ashamed?" (Makkoth 23b)

In the TaNaK salvation comes from YHWH and is a favor bestowed upon the nation as a whole. In
Deuteronomy 28:23 Moshe reminds the children of Yisrael of the consequences of disobedience: dispersion
and bondage among the nation, a desolate land, sufferings and hunger. Conversely, the following chapter states
that if they repent their blessings shall be restored (Deut. 30:1-10). They would be saved by their teshuvah and
a return to the Torah.

Yet Judaism does place responsibility for the sins (Torah breaking) of the individual. A difference must be
made because; in traditional Judaism the blessings for obedience and the consequences for disobedience have
effect in the here and now, not in the world to come.

Although YHWH, in the Torah, taught His people sanctification of the individual, He also expected them to
function together spiritually and be accountable to one another. This was and is still today perceived to be a
source of conflict, as it often meant having to "limit" your personal spiritual salvation experience on account of
someone else or the whole nation

The concept of salvation was tied to that of restoration for Yisrael. It included such ideas as:

• Rescue from national enemies

• Restoration of national symbols
• State of shalom among peoples
• Inauguration of the age to come
• Liberation from Rome (Edom)

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 • Restoration of the Temple
• Free enjoyment of their own land
• Inauguration of a Renewed covenant between Yisrael and YHWH

Some of the Scriptures: Isaiah 2:1-4; 11:9-10; 27:12; 33:22; 42:1-6; 45:14,23; 49:5-6; 23; 51:4-5; 52:7-10;
54:3; 56:1-8; 60-66; Ezekiel 17; 20:42; 34; 36:9-12; 39:26; 47:13-48; 48:35; Daniel 7; Micah 2:12; 4; 5:10-
15; 7:17; Amos 9:11-13; Zechariah 2:11; 8:20-23; 14:1-11; Zephaniah 2:9;10; Joel 3:17.

The Jews of the first century expected to be rescued from foreign dominion. This would occur after they
suffered a purification process for past breaches of their covenant with YHWH. (Deuteronomy 4:32, Isaiah
40:1-2, Jeremiah 31:27-40, Ezekiel 18; 36:24-28, and Hosea 14:2.)

Freedom in the mind of Shaul and other Jews of his time was founded in the events surrounding the giving of
the Torah (Exodus 4:22-23; Exodus 7:16; Exodus 8:1). Although the Hebrews experienced a physical freedom
when YHWH led them out of Egypt, their true freedom came when they received the Torah. Ask anyone what
Moshe said to Pharaoh on multiple occasions, and they will probably recall him saying, "Let my people go."
However, this is only half the message. As Scripture shows, what YHWH told Moshe to say was, "Let my
people go, so they may serve me." They were then given the Torah to enable them to do just this.

Ideas regarding the Messiah did not have a consensus among the various sects within Judaism. Perhaps the one
view of Messiah shared among all the sects was that His main task and purpose would be directly related to the
restoration of all Yisrael. In Messianic times Yisrael’s servitude to foreign nations would come to an end. The
conceptions of Yahshua as the Messiah are not a result of some new religion called “Christianity, but
adaptations and modifications of various Jewish views of the Messiah which were currently held in Second
Temple Judaism.

• Ezek 11:17 Therefore say, Thus saith Master YHWH; I will even gather you from the people, and
assemble you out of the countries where ye have been scattered, and I will give you the land of Yisrael.

We will be re-gathered first and then experience a corporate salvation.

• Ezek 11:18-20 And they shall come thither, and they shall take away all the detestable things thereof
and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit
within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That

33
 they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and
I will be their Elohim.
• Ezek 36:24-27 For I will take you from among the heathen, and gather you out of all countries, and will
bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all
your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new
spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a
heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall
keep my judgments, and do them.

When Yahshua comes for his bride, which is Yisrael, the marriage ceremony will take place, and the marriage
will be consummated. The 3rd cup of the Passover Seder, the cup of redemption, is what Yahshua referred to
when He said He would no more drink of the fruit of the vine until He could drink it anew with us in His
kingdom. Yahshua instituted the Renewed Covenant with his blood, but it won’t be ratified or consummated
until we are with Him in the Messianic kingdom and drink the cup of redemption with Him there.

• Eph 4:30 And grieve not the holy Spirit of Elohim, whereby ye are sealed unto the day of redemption.
• Jer 23:5 -6 Behold, the days come, saith YHWH, that I will raise unto David a righteous shoot, and he
shall reign as king and prosper, and shall execute justice and righteousness in the land. In his days
Judah shall be saved, and Yisrael shall dwell safely; and this is his name whereby he shall be called,
YHWH is our righteousness.

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 The Flesh and Blood of Moshiach
By

Rabbi Levi bar Ido / B’nai Avraham

Rom 5:14 -But death reigned from Adam even until Moshe, even over those who had not sinned in the likeness of the
transgression of the Torah of Adam, who was the likeness of him who was to come. HRV

Php 2:7 -8 -but He emptied Himself, having taken the nature of a slave, having come to be in the likeness of people, and
having been found in appearance as a person, He humbled Himself, having become obedient to the point of death-
even of death of a stake.

This teaching will attempt to give the Torah student the keys of understanding so they may settle in their own mind the
debated subject that has recently been spreading among the Netzarim. Could Yahshua be tempted? Could He have
transgressed the Torah? Was Yahshua both fully Elohim and fully man? Later in this study we will look at an ancient
Aramaic text of this passage in Philippians to see the wording of verses 7-8 in chapter 2. This passage in Aramaic clearly
shows the emptying of the Divine Life Soul or Nefesh of HaMoshiach. Also, we must be aware that the TaNaK clearly
teaches that YHWH does have a soul (Nefesh).

• Lev 26:11-12 And I will set My tabernacle among you, and My soul shall not abhor you. And I will walk among
you, and will be your Elohim, and ye shall be My people.
• Isa 1:14 Your new moons and your appointed seasons My soul hateth; they are a burden unto Me; I am weary to
bear them.
These two witnesses from the TaNaK prove that YHWH has a Divine Nefesh in some sort of Divine “blood”. Yahshua
HaMoshiach emptied His Divine Nefesh with its Divine “blood” and exchanged it for the “blood” of a man, thus taking on
Himself a human nefesh with blood, howbeit perfect blood. This mirrors the creation of the First Adam, who had innocent
/perfect blood before he transgressed the commandment of YHWH concerning eating from the fruit of the Tree of
Knowledge of Good and Evil.

The man, Yahshua, was the vessel/tabernacle or “container” chosen to hold the Soul of HaMoshiach. Even though
Yahshua had a human nefesh as the Word made flesh, He emptied Himself of His Higher Soul-consisting of the Ruach,
Neshamah, Yechidah, and the Chayah11. The Word (the Messiah) then walked in this world through the man Yahshua. His

11
The student is referred to the teaching concerning the parts of the human soul posted at www.bnaiavraham.net
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explains why He had such miraculous powers of healing, prophecy, and knowing the hearts of men. This was the
anointing of the Messiah.

You ask, “How then could Yahshua, being Elohim, be tempted to sin because Ya’akov 1:13 teaches that Elohim cannot
be tempted by evil, but yet Ivrim 4:15 teaches Yahshua was tempted in all points like as we are?” Is this a contradiction in
Scripture, and how do we reconcile these two passages?

• Jas 1:13 -15 Let no one say, being tempted--`From Elohim I am tempted,' for Elohim is not tempted of evil, and
Himself doth tempt no one, and each one is tempted, by his own desires being led away and enticed, afterward the
desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death.
• Heb 4:15 for we have not a chief priest unable to sympathize with our infirmities, but one tempted in all things in
like manner--apart from sin;

The key of understanding is that Yahshua was not Ayn Sof .Unfortunately most people call Ayn Sof 12by the false title
“G-d”. Yahshua was not “G-d” but He was Elohim. Yahshua was made in the image of Elohim with the Ruach
HaMoshiach in Him and upon Him. The Divine Soul (Nefesh) of HaMoshiach was exchanged for that of a man and
placed into Yahshua through His physical blood because the Torah teaches:

• Lev 17:11 For the life of the flesh (Nefesh in Hebrew) is in the blood; and I have given it to you upon the altar to
make atonement for your souls; for it is the blood that maketh atonement by reason of the life.

This Divine Nefesh of the Messiah gave up the position of glory in the heavens and willingly took on a human nefesh.
When Moshiach emptied Himself of the Divine Nefesh, He was given the gift of free will or choice as a man. He could
choose good or evil, sin or righteousness, and also feel and identify with all the weaknesses of mankind. Yahshua had the
Nefesh HaMoshiach and physical blood, proving He had the soul of a man. THIS IS WHAT WAS TAUGHT BY RAV
SHAUL AND THE OTHER TALMIDIM.

• Php 2:5-11 Have this mind in you, which was also in Yahshua HaMoshiach: who, existing in the form of Elohim,
counted not the being on an equality with Elohim a thing to be grasped, but emptied himself, taking the form of a
servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming
obedient even unto death, yea, the death of the stake. Wherefore also Elohim highly exalted him, and gave unto
him the name which is above every name; that in the name of Yahshua every knee should bow, of things in
heaven and things on earth and things under the earth, and that every tongue should confess that Yahshua
HaMoshiach is YHWH, to the glory of Elohim the Father.
• Who as He was in the likeness of Eloah, did not consider it presumptuous to be an equal of Eloah .But He emptied
His nefesh and took on the likeness of a servant, and was in the likeness of the sons of men and was found in

12
Ayn Sof is the unknowable, undefinable, without limit or end, and uncharacterizable. It is limitless Being and Existence. No thought
can grasp Ayn Sof. At the level of Ayn Sof nothing else exists.
36
 fashion like a son of man. And He humbled His nefesh and became obedient unto death, even the death of the
gallows. Because of this, Eloah also highly exalted Him, and gave Him a Name which is greater than all names.
HRV Version-Dr .James Trimm

As stated above, the First Adam had perfect blood because he was formed from the perfect dust of the earth, which is
called the womb of Malchut. Yahshua HaMoshiach (the Second Adam) also had perfect blood like the First Adam. IF HE
DID NOT HAVE THE BLOOD OF A MAN HE COULD NOT ATONE FOR THE SIN OF THE FIRST ADAM.IF HIS
BLOOD WAS TAINTED WITH THE FRUIT OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL, THEN
MOSHIACH COULD NOT OFFER THOSE WHO HAVE INHERITED THE TAINTED BLOOD OF THE FIRST
ADAM AFTER HE SINNED. The sin of man (Adam), require someone to enter this world without the tainted blood of
the rebellion. THE ONLY SOLUTION IS THE FORMATION OF A PERFECT SOUL WITHIN A CLOSED WOMB
(BARREN) PROTECTED FROM THE SIN OF ADAM.

The Messianic prophecy in Yeshayahu 9:7 contains this mystery in the Hebrew text.13

• Isa 9:7 To the increase of the princely power, And of peace, there is no end, On the throne of David, and on his
kingdom, To establish it, and to support it, In judgment and in righteousness, Henceforth, even unto the age, the
zeal of YHWH of Hosts doth this.

The Masoretic text took the Hebrew word L’marbeh (to increase) and interpolated it in the Targum Yeshayahu as “great
pride”. In trying to protect a hidden mystery in this word, they covered up the closed MEM ( ,) in the Hebrew word h b

r,l and placed a regular MEM ( m ) in its place. The original text used a closed MEM in the middle of the word

L’marbeh (a closed MEM is only used at the end of a word). The closed MEM represents a closed womb or belly filled
with waters and the powers of reproduction. The closed MEM is the fountain of Life for the fetus. The closed MEM also
speaks of the arrival of the Messiah. 14It alludes to the part of the rule of Elohim which is concealed to man. It also can
mean the first Word of Bereshith –In the Beginning.

This secret is revealed in the name Makom (place) , vqm (notice it contains both the open and closed MEM). YHWH is

called Makom because He fills all Creation yet no one knows His Dwelling Place, it is concealed. It also refers to Moshe
and the Messiah. The open m refers to hs m (Moshe) because he revealed the Torah on a level that man could perceive

and understand. The concealed Torah is revealed by the Messiah ( k y s m ) who is represented by the closed MEM - , .

13
The Alef-Bet by Rabbi Ginsberg pg.198
14
The Alef-Bet by Rabbi Ginsberg pg.195
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In a discussion concerning whether Yechezyahu was the Messiah spoken of in this verse, the Talmud records the
following:

• Of the increase 5 of his government and peace there shall be no end.6 R. Tanhum said: Bar Kappara expounded
in Sepphoris, Why is every mem in the middle of a word open, whilst this is closed? 7 — The Holy One, blessed be
He, wished to appoint Hezekiah as the Messiah, and Sennacherib as Gog and Magog; 8 whereupon the Attribute
of Justice 9 said before the Holy One, blessed be He: ‘Sovereign of the Universe! If Thou didst not make David
the Messiah, who uttered so many hymns and psalms before Thee, wilt Thou appoint Hezekiah as such, who did
not hymn Thee in spite of all these miracles which Thou wroughtest for him?’ Therefore it [sc. the mem] was
closed.10 Straightway the earth exclaimed: ‘Sovereign of the Universe! Let me utter song before Thee instead of
this righteous man [Hezekiah], and make him the Messiah.’ So it broke into song before Him, as it is written,
From the uttermost part of the earth have we heard songs, even glory to the righteous.11 Then the Prince of the
Universe12 said to Him: ‘Sovereign of the Universe! It [the earth] hath fulfilled Thy desire [for songs of praise]
on behalf of this righteous man.’13 But a heavenly Voice cried out, ‘It is my secret, it is my secret.’14 To which
the prophet rejoined, ‘Woe is me, woe is me:15 how long [must we wait]?’ Talmud –Sanhedrin 94a

The profound secrets of the Torah are kept in the womb above and in the womb of the earth below. It follows the pattern
of the new creation that is conceived in the upper womb of the heavens and grown in the womb below.

• Psa 139:14-16 I will give thanks unto thee; for I am fearfully and wonderfully made: Wonderful are thy works;
And that my soul knoweth right well. My frame was not hidden from thee, When I was made in secret, And
curiously wrought in the lowest parts of the earth. Thine eyes did see mine unformed substance; And in thy book
they were all written, Even the days that were ordained for me, When as yet there was none of them.

Blood does not come from the mother. The mother never exchanges her physical blood with the fetus in her womb. Her
blood brings all the nutrition to the baby and also takes away the waste material. It is the mother who provides the “red”
color to the blood as she is the one who oxygenates the cells. So, the blood of the mother has no other connection to the
soul within her womb. The growth of blood cells begins when the white part of the bone marrow and the structure of the
bones come from the father’s genes. It is the sperm of the father that creates the bone, and from the bone, stem cells are
created. In Hebrew there is an interesting wording in Shemot 24:10:

• And they saw the Elohim of Yisrael; and supporting His feet with great stability and strength thee appeared to be
a brilliant white sephirah attribute, and standing above it, a pillar of strength as a BONE or a very strong body
with its substance or essence like limbs, as ritually pure as heaven.[ amplified wording from Hebrew]

The Memra (Word) of the Messiah is the Middle Pillar of the Tree of Life. It appears as the “bone” of heaven.

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 • John 6:54-55 he who is eating my flesh, and is drinking my blood, hath life age-during, and I will raise him up in
the last day; for my flesh truly is food, and my blood truly is drink;

Since blood is produced in the bone, and the “Bone of heaven” is the Word, and the Word was made flesh, the above
teaching from our Master makes sense. We are to eat His words (the Torah) and drink His blood, which is His Nefesh,
thus exchanging our “Adamic blood” with fresh “blood” that comes from Moshiach, which originates from the “Bone of
heaven”. We become part of His mystical Body in this world which has a spine (the bone that supports the skeleton) and
its limbs or branches.

• Gen 2:23 And the man said: 'This is now bone of my bones, and flesh of my flesh; she shall be called Woman,
because she was taken out of Man.'

This saying by Adam alludes to the Bride of Moshiach.

• Eph 5:30 because we are members of His body, from His flesh and from His bones.

Adam Kadmon15 fashioned Himself an image made in His likeness. However, this formation of Adam did not come
through the physical conjunction of male and female. Adam is cognate to adom (red), the least broken ray of the spectrum
of the pure ray of Light; which means man (Adam) is the nearest revelation of Elohim on earth. Adam is also related to
domeh, likeness. Adam is actually the representative or alter ego of the Creator. It is very interesting that when we add up
the sum of the spelling of the Hebrew letters of YHWH – a h v a v a h d v y – the sum of the 10 Hebrew letters of the

Name in its milut form (alluding to the 10 Sefirot) is 45, which is the exact sum of the word Adam - , d a .

• Luke 3:38; the son of Enosh, the son of Shet, the son of Adam, the son of Eloah

In the minds of the ancient Jewish sages, the ruach of Adam existed before the creation of the earthly Adam and was
preexistent to the whole creation. 16 Philo spoke of the Logos:

• “According to this there is a double form of man’s existence: for Elohim created a heavenly Adam in the spiritual
world and an earthly one of clay for the material world. the earthly Adam came first into view, although created
last. The first Adam was of flesh and blood and therefore subject to death-merely a living soul; the second Adam

15
Also known as Tzachtzachot (Splendors).It is the concept of Ayn Sof’s Will and is the interface between Ayn Sof and the finite
creation. It is at the level of Yechidah. Adam Kadmon alludes to the purpose of all creation. The first thought ingredient of creation
was Adam (mankind).
16
Jewish Encyclopedia,Vol.1, pg.181
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 was a life-giving spirit-a spirit whose body, like the heavenly beings in general, was only of a spiritual
nature…Messiah, as the Midrash remarks is, on one and, the First Adam, the original man who existed before
creation, his spirit being already present. On the other hand, he is also the Second Adam in so far as his bodily
appearance followed creation, and inasmuch as, according to the flesh, he is the posterity of Adam…With Philo
the original man is an idea: with Paul he is the personality of Yahshua.” Jewish Encyclopedia, Vol.p.181-182.

This quote from Philo holds a key to what Rav Shaul wrote concerning the resurrection.

• 1Co 15:45 -49: So also it is written, `The first son of man (Adam) became a living nefesh, and the last Adam, a
quickening spirit. But the spiritual was not first, but the natural and then the spiritual. The first son of man was
dust that was from the earth. The second man was YHWH from heaven. As that one of dust is, so also are those
from dust. And as that one who is from heaven is, so also are those from heaven. And as we have worn the
likeness of that one who is from dust, thus we will wear the likeness of that one who is from heaven. HRV
• Rev.1:17-18: Fear not; I am the first and the last. Even he who is alive and was dead, and behold I am alive
forever and ever. Amen.

We read further in the Jewish Encyclopedia from a section quoting from the Clementine Homilies and Recognitions:

• “… he (the man who accepts the concept that the ruach of Moshiach was the First Adam) would act most piously
if he should say that He alone has it who has changed His form and His name from the beginning of the world,
and so appeared again and again in the world until, coming into his own times…He shall enjoy rest forever.”
Jewish Encyclopedia ,Vol. 1,pg.18217

If the First Adam was made a living soul brought forth from the womb of Malchut without the help of any physical seed
of man, could it be that the Second Adam would follow in the same pattern? I believe this truth answers all the
controversy concerning the conception of the Messiah.

Since the need for perfect blood to perform the tikkun olam, only a virgin birth could make sense that Yahshua was the
embodiment of Adam Kadmon who had come into the world. The Word made flesh would not need the intervention of a
human sperm since its conception would come from the Ruach.

According to Kabbalah the Ruach is in Tiferet (the Middle Column) Who then impregnates Malchut through Yesod (the
Tzaddik) which is the organ that delivers the seed (the Word).If the Ruach of Tiferet (male) enters the womb of Malchut
(female) through Yesod (the male organ), then there is no reason why Miryam could not have been the physical womb of

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The hint is that Adam was anointed as the Messiah by virtue of the Ruach HaMoshiach Who is called the Heavenly Man, Adam
Kadmon, and the Original Man. This was taught by the first and second century Elcesaites, Sampsaeans, Ossenes, Netzerim, and
Ebionites. Adam lost this anointing (the Shekinah) because of sin and took on flesh as an earthly man.
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Malchut. The reality is that the impregnation was heavenly not earthly. It happened on a mystical level between Adam
Kadmon above and His Bride. The virgin birth could explained as a newly conceive spiritual life made physical and
implanted in a woman’s physical womb. This technique would guarantee the transfer of the perfect blood from the Soul of
Elohim to the Soul of the Word, made flesh. The virgin birth could take place in this manner and not violate the Torah.

Further proof of the virgin birth of the Messiah can be found in the Zohar in a discussion on the formation of Adam, who
was both male and female when he was created. Read the following excerpt from the Zohar concerning the formation of
Adam.

• Herein is a profound mystery, viz. that the Archetypal Adam took shape and form without the co- operation of the
Female, but a second Man was engraved and formed from the seed and energy of the first within a female.
Archetypal Adam took shape and bodily image out of the substance of the Future World without the conjunction
of male and female [see Matt.22:30]. Certain letters materialized within a measured outline, and the mystery of
Adam was formed and shaped in them[ Yochanan 1:14], these letters having proceeded in a direct line in their
proper order from the mystery of primeval light [ I Am the Alef and the Tav]. Only when the Female came to him
with her adornments, and they turned face to face, was a desire conceived whereby within the Female [Malchut]
a likeness of Adam was conceived and shaped. This was within the Female [Malchut], but not so the first Adam,
who was formed within the measured outline, as already said. A corresponding process took place on earth. We
read: “And Adam knew his wife Eve, and she conceived and bare Cain” (Gen. IV, I). Together with Adam's
energy it was that which had been left of the ape element in her that produced Cain. Therefore of Cain's birth it
does not say, “And he begat” but “she bare a son”. The reason for its saying of Abel also, “And she again bare
his brother Abel”, is that, although he was conceived of the Masculine side, yet the Accuser weakened Adam's
power and energy. Shemot, Sec.2,167b

Adam Kadmon fashioned for himself an image, made in His likeness. The formation of Adam did not come about through
the physical joining of a male and female-thus the First Adam was made a Living Soul brought out of the womb of
Malchut without the need of a father’s physical seed. Why couldn’t the Second Adam follow the exact same pattern?

The virgin birth makes sense since perfect blood was needed for the Tikkun Olam .Yahshua was the incarnation of the
Archetypal Adam Kadmon who had come into this world. The Word made flesh would not need any human sperm from a
human male to be conceived. The conception would be from the Ruach. The Ruach is in Tiferet Who impregnates
Malchut through Yesod, which is the organ the delivers the Seed of the Word. We can know see that Miryam could be the
physical womb of Malchut. This impregnation took place on a higher spiritual plane between Adam Kadmon and His
Bride. The virgin birth then would be a newly conceived spiritual life made physical and implanted in the womb of a
maiden. This would guarantee the perfect blood from the Soul of Elohim to the Soul of the Word made flesh.

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 Thus, the Logos, the Memra, or the D’var is a manifestation of the Ten Sefirot, which is also known as Elohim. The
Word comes alive because of Adam Kadmon, the Heavenly Man, or the Original Man. The Ten Sefirot is the original
image of Adam and from this archetype of Adam there was a mirror image in the earthly Adam.

Yahshua , as the Second Adam, had his feet in Malchut and His head in Keter .He began the process of Tikkun Olam
that the First Adam damaged by his fall. Yahshua reconnected earthly Man with Adam Kadmon, the Adam Below with the
Adam Above (Elohim). Yahshua grew in stature into the same spiritual dimension that was enjoyed by the First Adam
before he fell.

The Second Adam atoned for the sin of the First Adam. The First Adam’s transgression contaminated the blood of all
mankind. Because Yahshua was faithful in fulfilling His role as HaMoshiach, He was made the Mediator between man
and Elohim (1 Tim. 2:5).

The man Yahshua was the earthly garment of the Torah (Word).Yahshua was the expression of the Nefesh Tiferet, the
Son of Yah. We do not worship the garment so we do not worship or pray to the man Yahshua. We distinguish between
the garment and the Soul Life within the garment, between the Image and the Essence. We pray to our Father in the
Heavens, Who has a Nefesh, and that Nefesh is the Will of Ayn Sof, called Adam Kadmon. The body is in subjection to the
head, so the Nefesh is subject to the Will. We honor the Soul by respecting the Body of Messiah and showing reverence to
Yahshua, the Garment of the Soul.

• Since through Man (Adam) death, and through Man (Adam) resurrection of dead. As for in Adam all die, so also
in Messiah all will be made alive.1 Cor.15:21-22
• “The Torah, however, contains in all its words supernal truths and sublime mysteries.” Rabbi R. Simeon

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 If I Were a Rich Man!
By

Rabbi Edward L. Nydle /B’nai Avraham

"Dear G-d, you made many, many poor people.

I realize, of course, that it's no shame to be poor.
But it's no great honor either!
So, what would have been so terrible if I had a small fortune?"

…And it won't make one bit of difference if I answer right or wrong.

When you're rich, they think you really know!

Matt. 6:21 For where your treasure is, there your heart will be also.
Luke 12:29-31 And you, do not seek what you shall eat, or what you shall drink, and stop being in anxiety.
For all the nations of the world seek after these things, and your Father knows that you need these things.
But seek the kingdom of Elohim and all these things will be added to you.
Exodus 20:17 You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his
manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is your neighbor's.

If I only had lots of money! Who hasn’t uttered those words? Who doesn’t want to be rich? Think of all the
good you could do with the money! What we could accomplish if we could only win the lottery or have that
million dollar idea! Why doesn’t Elohim grant me riches and limitless resources? After all, isn’t it the Creator’s
will that I be wealthy?

This is all sounds too familiar to each of us. These thoughts are the symptoms of an illness that has infected
modern society. It is a virus that attacks the rich and poor, secular and religious, and men and women equally.
This sickness is called GREED and it is the root of many other mental illnesses and sins.

The reality is that an individual’s or a nation’s finances are in the hands of the Creator. Man may attempt to
manipulate the hands of Heaven, but all is in the hands of the Almighty. The Scriptures say in Tehillim 55:22

• Psalm 55:22 (55:23) Cast thy burden upon YHWH, and He will sustain thee; He will never suffer the
righteous to be moved.

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This one verse is the key to financial success and prosperity. One must completely trust in YHWH and
surrender to the will of Elohim. You may not be the next “Who wants to Marry a Millionaire”, but you will be
blessed and can rest in the fact that all will be taken care of by the hand of Heaven.

The greatest hindrance to true prosperity is avarice (greed, materialism, covetousness). Mankind has always
worshipped money as the g-d of choice. Mammon (Aramaic-Mamona) wealth is a false g-d that deceives
people. One cannot serve the One True Elohim and serve Mammon. The word Mammon may come from the
root that means “that in which one puts their trust.” Yahshua, the Messiah, regarded Mammon as an enslaving
force that one can serve as a master over their whole life. Mammon then is a g-d that serves as a power in
opposition to Elohim and can keep them from being devoted to Him and actually cause one to hate YHWH.

• Matt. 6:24 No one can serve two masters. For either he will hate the one and love the other, or else he
will hold to the one and despise the other. You cannot serve Elohim and mammon.

An individual’s self esteem, popularity, social standing, and personal value revolve around the size of one’s
bank account and portfolio rather than the size of one’s heart and character. Craving more, getting it, and still
wanting even more is a sin and a sickness that infects the soul.

• 1Tim. 6:7-10 For we brought nothing into the world, and it is clear that we can carry nothing out. But
having food and clothing, we will be content. But they who will be rich fall into temptation and a snare,
and into many foolish and hurtful lusts which plunge men into destruction and perdition. For the love
of money is a root of all evils, of which some having lusted after, they were seduced from the faith and
pierced themselves through with many sorrows.

Our present capitalistic, consumer based society says to us that the more we have the better we are. Status is
defined by our clothing, car, house, clubs, and neighborhood. These are status symbols upon which one’s self
esteem is built. They form the foundation of our lives and if taken from us (like Iyov/Job) we would be
devastated and question our faith. However, as long as we hold onto these things, then we are open to spiritual
attack from the adversary. Greed and the love of money create an opening in the soul/mind/psyche so wide that
evil has no problem entering and causing problems.

The cure for this disease is to redefine what true wealth is. As long as one pursues wealth and more material
goods, instead of seeking what one needs, then one never will acquire true wealth. A person who seeks only
things will always be internally imbalanced and never find true happiness and contentment in life.

• “Give me neither poverty nor riches, but feed me with my proper share” Proverbs 30:8

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Once we readjust our mindset, then we can turn to Elohim and ask for our needs to be met with purity of mind.
The proper attitude is humility and to come to the realization that Heaven owes you nothing. We can throw
ourselves on the mercy of the Heavenly Judge, acknowledging our short comings in humility. We cannot
persuade YHWH to grant our desires and He does not have to explain to us why our prayers are not answered..
We should never be so arrogant to think that YHWH wants for us what we want for ourselves. This is a spiritual
reality. Truth is truth and we cannot change it We can choose to live by it. If we choose to live by a lie, then
chances are we will die by it as well. YHWH is looking for those who are humble, honest, and sincere. They
simply ask for their needs and do not ask for great riches. Blessing from the hand of YHWH resides in the
realization that money and possessions are not the sources of our fulfillment in life. The pursuit of wealth,
power, and status are curses in themselves.

• Heb. 13:5 Set your way of life without money-loving, being satisfied with present things; for He has
said, "Not at all will I leave you, not at all will I forsake you," never! Deut. 31:6

One who looks to YHWH to provide their desires and gets angry with the Creator when this does not happen,
such a person becomes a target for spiritual attack. The attack comes in the form of temptation to do evil. A
temptation to steal or cheat in order to get what they desire. They are even willing to seek out another source of
power that will promise to fulfill their desires for a certain price. They become seduced by the dark side and its
lies. Desire leads to coveting which in turn can lead to stealing, murder, or blasphemy. One who covets will
eventually question and even deny Elohim’s sovereignty.

• Col 3:5 Therefore put to death your members which are on the earth: fornication, uncleanness, passion,
evil desire, and covetousness (which is idolatry-avodah zarah),
Covetousness is called idolatry because is similar to the worship of the golden calf by Yisrael. The sin of the
golden calf was a very subtle mental shift of trusting in the unknown (YHWH) to the known, from the
unfamiliar to the familiar, and from the insecurity of the abstract to the surety of the physical. Yisrael sought
security in physical things rather complete trust in YHWH, and therefore did not obtain true security that they
were seeking.
Money and physical things have become our security in this world. Each time we put our faith in something that
we think will provide us security that is our personal golden calf. Our insecurity is a result of fear of the
unknown and a lack of faith in YHWH. Fear is a faith-killer. Fear is what every curse is built upon. Fear can
only be overcome by trusting faith in the Creator. The righteous shall live by their faith. What is faith? Faith is
accepting the influence of the inner mind over the contradictory input coming from the outside world through
the senses. We may not be able to change our external reality, but we can change how we perceive it and
interact with it. Faith without action has no conduit through which to manifest.

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 • 1Tim. 6:17 Charge the rich in this world that they be not high-minded, nor trust in uncertain riches, but
in the living Elohim, He offering to us richly all things to enjoy,

The pursuit of wealth attracts people to the occult and black arts. Rather than humble oneself before the
Almighty and rely upon Heaven for sustenance, they want to control their lives and finances to become greater
and more secure, even if they have to sell their soul in order to reach that goal. They are willing to do whatever
it takes to reach the top and sometimes seek out evil forces to enable them to control the reigns of power. Total
societies are built upon a ruling elite and the terrible burdens they place upon the backs of the people just to
keep them in power and control of the wealth. Self-deception is powerful force that blinds one to the truth. Even
the religious involve themselves in activities that take away the holiness form their souls, and they become
willing agents of evil.

Evils beings seek opportunities to attach themselves to humans and feed off their soul energy. Greed creates an
open door to these beings. Western society is built upon greed and it has led to wars, disintegration of families,
poverty, hunger, and a complete breakdown of ethics and morals. Never underestimate the occult powers that
govern our modern society and its pursuit of wealth through greed. If we trust in money then I cannot give it
away because I am giving away my security. One cannot be generous and love money. Greed is a disease of
fear. YHWH will never condone greed in any form. The great Torah sage Ben Zoma said:

• “Who is truly wealthy? The one who is satisfied with his portion.” Pirkei Avot 4:1

That is the secret of true wealth. When we humble ourselves before YHWH and embrace His guiding Hand in
all things, then you will discover the true happiness that comes through being rich. Trusting in YHWH for all
one’s financial needs is the key to financial success. We labor to accomplish all we can, and then Elohim will
fulfill you with that which you cannot. He may not let you win the lottery or you may not become a millionaire,
but if you look at what you have, rather than what you do not have, you will find that your needs have been
fulfilled and you will be content.

This is protection from the evil eye also. Those who are greedy love to show off their wealth and possessions.
They are proud of their greed and their accomplishments. There is nothing wrong with being rich, as long as
one is responsible with their wealth. There is everything wrong with being greedy and showing it off as a status
of wealth and power.

• James 2:5 -9 Listen, my beloved brothers, has not Elohim chosen the poor of this world rich in faith and
heirs of the kingdom which He has promised to those who love Him? But you dishonored the poor one.
Do not rich men oppress you and draw you before the judgment seats? Do they not blaspheme that

46
 worthy Name by which you are called? If you fulfill the royal Law according to the Scripture, "You
shall love your neighbor as yourself," you do well. But if you have respect to persons, you commit sin
and are convicted by the Law as transgressors.

True wealth comes from Heaven and Heaven alone. It may not be what you desire, but it will be what you need
and what is best for you. Money is a poor substitute for true wealth and fulfillment. Success according to the
world is full of compromise. We must not spend our whole life chasing something we never attain, at the
expense of everything else. If we follow that path, then we will leave the world unfulfilled, empty, and sad.
There is no security in the 1% physical realm. Our security does not reside in money. Only a return to the
simple faith in YHWH can save us in these uncertain times. Anyone who keeps building their security and self
worth based on the foundation of the things of this world is clearly under the influence of some kind of
delusion. You cannot continue to serve mammon and serve YHWH at the same time.

Luke 12:16-20-21 And He spoke a parable to them, saying, A certain rich man produced well from the land.
And he reasoned within himself, saying, What may I do, for I have nowhere I may gather my fruits? And he
said, I will do this; I will tear down my barns and I will build larger; and I will gather there all my produce and
my goods. And I will say to my soul, Soul, you have many goods laid up for many years; take rest, eat, drink,
and be glad. But Elohim said to him, Fool! This night they demand your soul from you; and that which you
prepared, to whom will it be? So is he treasuring up for himself, and not being rich toward Elohim.

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 Is Anybody Out There?
By

Rabbi Edward L. Nydle/B’nai Avraham

We are not alone! There exist other indigenous beings that share this planet with us. They interact with us as we
seek to expand our consciousness and ascend Jacob’s ladder. They are real and we must be aware of their
powers and purpose in order to deal with them.

A key is for the student to understand that creation consists of both the physical and spiritual worlds. We
experience the physical world (both the terrestrial and the celestial) with our senses. The spiritual world (souls
and transcendental beings) consists of all entities that are not physical and cannot be detected by physical
means. Souls comprise a class of spiritual beings to be joined to and bound to physical bodies. Transcendental
beings (called forces and angels) comprise spiritual entities that are not created to be put into physical bodies.
Then there is a class of beings called the Shedim ( , y d s) .

18
The ancient Jewish sages taught that Elohim created a species of beings prior to the first Shabbat. With the
Shabbat, all creation ceased. This species of beings were not fully formed as were the humans that Elohim
created .They were created with the only two of the four elements: fire and air (man is created of fire, water, air,
and earth).Their appearance is close to human but they lack the physical body because they were not created out
of physical matter. They do have a form of “body” and eat, drink, procreate, and die. They are similar to the
angels and have the ability to fly, see into the future, and are invisible. As incomplete beings created in the
“twilight zone” they have no foothold on any specific plane of creation, either in the spiritual world or physical
world. They are wandering spirits seeking manifestation at times in physical form and at other times remain
completely invisible. They are caught in a limbo between the spiritual and physical realms .Since they are
independently stateless, they thrive only on other life forms and are completely dependent upon another’s life-
force energy in situations of vulnerability. As stateless beings, they are drawn to the stateless and seek to
occupy the unoccupied. Like viruses they thrive in an environment that serves as a tempting habitat for
infection. Nachmanides in his commentary on Leviticus chapters 16-27 taught that demons could be found in
waste (shedudim), ruined, desolate, abandoned places, the wastelands, and cold places.

18
Midrash Bereshith Rabbah 7:7; Zohar Leviticus 76 ; Maharal-Derech Chayyim,p.236 ; Derech HaShem, Part 1,ch.5; TB Berachos,
3A
48
Since they were not created complete as Adam was it resulted in an animosity towards humanity. This race of
beings is called in Hebrew-Shedim.19 We know them as demons and their activities are called demonic. These
beings learned they could interact with humans and “feed off” us by becoming “spiritual vampires” that
received their energy from various forms of human life-force energy (blood and semen). They learned to
manipulate thoughts and fantasies in order to feed off the seed and life-force energy of men and use this to
procreate. The result was the birth of children who shared both the characteristics of men and the Shedim.

These hybrids used their demonic powers to further procreate with unsuspecting humans so each generation
would become more and more like humans. These children would have the physical traits of mankind but yet
have a soul of a Shed. These are those humans that participate in and perform the most depraved acts of
inhumanity.

Remember, Shedim have a racial hatred for mankind. They see as cattle or sheep only fit for milking and
slaughter. We are the source of their nourishment. This is why their activities always involve sex, violence,
drugs, and the shedding of blood. They will use any method they can to obtain their Nefesh source of
nourishment, the life-force energy of humans. No one can interact with Shedim without being harmed in one
way or another unless they are guarded by holiness and the embracing of Elohim and His Torah. It is not
strange then, that movies, books, and television shows dealing with demons and their activities always exalt the
anti-Torah of the Church and its priests and preachers. Shedim know that these “lawless” religious leaders are
void of any real power to control or conquer them.

You are saying, “This is unbelievable!” This is real and one’s personal opinion and beliefs cannot make it go
away. Shedim are among us and are very real. It is active and dangerous. Throughout history there have been
tales of wandering spirits called incubi and succubi that grab hold of bodies in the night and cause nighttime
emissions. In modern times there are many stories of individuals and couples taken at night by “aliens” and
bizarre sexual experiments performed on them. These stories are not accounts of “alien abductions” but rather
accounts of interactions with Shedim.

In the spiritual realms physical strength means nothing. Only a person, whose mind is strong and clear, can
discern the difference between god and evil, truth and deception can enter these higher realms of angels and
archangels safely and rise above the beings in the lower spiritual planes. The Book of Ezekiel calls these
domains the storm, cloud, and fire. These are mental states designed to confuse the mind and seeking to soar to
the higher spiritual planes of consciousness. This inner mental travel through these lower realms is what
psychology calls the shadow domain of the unconscious. This shadow domain protects the way to the Higher
Self the same way the Scriptural metaphor of the “flaming swords that guards the way to the Tree of Life”.

19
Shedim are not ghosts or souls of the departed that wander the earth seeking peace.
49
Kabbalah calls the shadow domain of the inner mind “klippot” or husks. It is a shell or husk that covers the
inner worlds and imitates its form. Only the person with a strong mind, an attachment to Heaven, and proper
training can distinguish between the husk and the true fruit within it. Outer forces seek to confuse the two and
enslave the mind of man. Academic knowledge and religion only serve to make a person an easier target for
spiritual attack and deception. Spiritual strength can come only from strong moral character, self control,
discipline, and a sincere desire to serve Elohim. Elohim can only be found in the heart and not the head. Your
head can be attached to religion intellectually and your heart still far aware from the Creator. This is the
weakness of religion and only head knowledge of Elohim and the Scriptures. Religious individuals can be far
away from the Almighty. This is the source of hypocritical behavior by leaders and adherents to religion rather
than spirituality. Only a true connection (devekut/clinging) to YHWH with the heart can serve as protection
from attack from Shedim or the beings from “the Other Side” as some of these Shedim seek only to entrap and
deceive religious people by appearing as saints and angels.

Shedim attack humans through the gates in our mind and emotions. They are attracted to people by the law of
magnetic resonance (like attracts like).This is one of the laws of the spirit world. This law states that once one
has any contact with a thing, no matter how small, that contact leaves a spot that serves as a point of connection
for further contact and serves as a bridge or opening to get deeper into a person, sometimes even without the
person’s awareness. This law is defined in the Torah as the concept of tumah (impure)20. Another law of the
spirit is the law of greater influence. This law states that with an open connection between two points, the
influence of the stronger will always dominate the weaker. The Torah defines this as tatah gavar (that which is
below absorbs from that which is above) found in the law of Kashrut.

• “One who seeks the impure, the way is opened for him.” TB Shabbos ,104a

Thus Shedim can be drawn to anyone who opens their minds to anything that attracts these demons. Drugs,
sexual promiscuity, or any addictive or destructive behavior act a magnet that attracts Shedim. All these things
provide a “free lunch” for the demonic and at the same time entraps the individual into following the directions
of the Shedim through subtle subconscious urges. We actually provoke them by our inappropriate behavior.
When we do what we are supposed to do, the law of attraction keeps the Shedim away from our lives.

Only Yisrael and the Torah safeguard the one power that can protect humanity from the influence of the
Shedim. By attacking Yisrael and denouncing the Torah, man is actually doing the work of the Shedim by
arousing hatred and prejudice against the one source of holiness in this world. Like the serpent in the Gan Eden,
the Shedim seek to confuse people to the point that they embrace evil while thinking it is good. The bad ones

20
Tamey (impure) is nothing but the conception of subjection, lack of free will, or having no choice, or losing one’s independence.
Many black arts practitioners try by bodily movements or drugs to lose all their powers of thought or feeling, so that deprived of all
their senses, they fall under the power of the oracle or spirit and serve as a passive medium for it.
50
always try to present themselves as good. The animosity against Yisrael and the Torah is a sign that Shedim are
alive and well among us.

We have nothing to fear by these beings. They were created by Elohim and serve His purpose and plan. All we
have to do is guard our minds and bodies. Beware of your addictive and self-destructive behavior (this includes
over eating).We can lead decent, moral lives, built upon strong character, self control, and discipline. These are
the keys to protection from the influence of Shedim.

We live in a very destructive society due to the behavior of mankind. We can be part of the problem or
participate in the solution. We are here to serve Heaven and learn how to be truly human. We do this by our
proper actions and constantly seeking to transform our inner selves for the better. Heaven, in due time, will deal
with the Shedim and their allies.

51
 Our Greatest Enemy
Rabbi Levi bar Ido/E.L. Nydle

B’nai Avraham

“We have met the enemy, and he is us!”-Pogo

Bereshith 12:1 Now YHWH said unto Avram: 'Get thee out21 of thy country, and from thy kindred, and from thy
father's house, unto the land that I will show thee.”

This article will be perhaps the most controversial and challenging teachings I have written. I can no longer
stay silent to the chaos and divisions within the “Two-House” Movement. Having been a part of this
“Movement” for approximately 10 years, I have come to realize that it is doomed to failure unless we are
willing to change, both as individuals and as a community as a whole.

The greatest enemy we have is our own minds. This may be a hard pill for many within the “Movement” to
swallow, but unless we change our mind-set that has produced modern Christianity and all its divisions over
“doctrine”, congregations will continue to be “Christians” wearing kippot and tallitot. They may look like
“Yisrael” but inside they are still in bondage to Babylon. If it walks like a duck, and quacks like a duck, it must
be a duck. However, rather than just point out the problems, I am suggesting solutions to steer this Titanic back
on course and avoid sinking into the ocean of failed “Movements” and not fulfilling our purpose for being
called Yisrael.

Yisrael is a state of mind and a state of spirituality. Yisrael is a “code word” that symbolizes a higher plane of
spiritual existence and consciousness. Avram (later to be called Avraham) was told to migrate to this place of
spirituality. In order for YHWH to reveal Himself in a greater manner, Avram had to leave his country, his
place of birth, and his father’s house, which are all metaphors for his lower state of spirituality. Each of us, as

21
H1980

‫ הלך‬hâlak BDB Definition:1) to go, walk, come1a) (Qal)1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (figuratively)1b) (Piel)1b1) to walk1b2) to walk (figuratively)1c) (Hithpael)1c1) to traverse1c2) to
walk about1d) (Niphal) to lead, bring, lead away, carry, cause to walk Part of Speech: verb

52
Yisrael, has that same mission as Avram. This account of Avram tells us to let go of our Ego and way of
thinking if we are to have eternal fulfillment of our purpose. One cannot understand the universal
spiritual/"mystical" message of Avraham without understanding him within his context, times and culture.

First and foremost we must recover the truth that we are not part of a Western religion called “Christianity”. A
Western mentality has replaced the Middle Eastern revelation of the Creator. The Scriptures are a Hebrew book
and written by a people who thought Hebraically, embraced the world-view of the Hebrews, and understood the
true reality as Hebrews. One of the most predominate errors teacher make is the misunderstanding of the
symbols from the TaNaK that are repeated in the Brit Chadasha. Hebrew symbols cannot be used in such a way
to contradict and undermine their original Jewish significance. When Biblical archetypal symbols are detached
from their Hebraic roots, the fruit that comes this type of teaching poisons the minds and cripples the student’s
ability to think as an Yisraelite. This fact alone can broaden the scope of the present “Movement’s”
understanding of YHWH and the Scriptures and their understanding of such difficult books as Revelation and
the teachings of Shaul of Tarsus.

The Western mentality focuses upon the external and is anchored in literal time, space, and objectivity. They
want to know whether the events in the Scriptures really happened and tend to interpret all Scripture literally.
The Western mind has always had trouble embracing the truths found in Hebraic legend, tradition, myth,
intuition, and poetry. They have left this for the “irrelevant Jewish mystics”, visionaries, and dreamers to study.
This viewpoint limits the perception of reality that determines the boundaries of truth. The Western mentality
demands a “yes or no” answer and everything is either black or white. They demand a “religious answer” that is
part of a dying mainline approach gleaned from the teachings of “Christianity” because this speaks to their
limited comfort zone of previous Scriptural understanding. The answer to these questions for the Hebrew is that
a “yes” answer is nonsense that requires surrendering the intellect and free thinking, while a “no” answer
removes the account from the realm of the spirit, and mystery.

There is little hope and future in the Western literal understanding and answers. It is injecting a slow poison
into the blood system of the Body of Messiah that will result in its death. Leaders and “rabbis” continue to
spoon feed their students knowledge that come from the stained-glass halls of “Christianity” and former
teachings based on hidden hostility towards anything that is rooted in “Jewish” tradition, legend, and mysticism.
Their teaching has just enough Hebrew and knowledge of Judaism to make it sound authoritative and
“Hebraic”. The reality is that they are placing non-kosher preconceived interpretations filtered through the
glasses of Rome upon a Jewish book. They reject anything from “Jewish sages” and are under the illusion that
they have enough education, wisdom, and knowledge of Hebrew to make up their own calendars, halakah, and

53
rightly divide the Word of YHWH. They label anyone who uses “Kabbalah” as evil22 because they simply do
not understand it or study it and are unfamiliar with the “sod or hidden” teachings of the Torah text. Many have
become idolaters because they have given the teachings of the past higher authority than they deserve or merit.
Their allegiance is to Rome rather than Yisrael. The more emancipated from the past we become, the more we
realize how many masters we are really serving. This is the foundation of idolatry-exile from our Higher Self
and from spiritual freedom. Emancipation from psychological idolatry therefore entails an emancipation of the
mind.

In order for the “Two-House Movement” to survive, leaders and whole congregations must be willing to
surrender and abandon the established religious security of their “Christian” past, and this will be far more
radical than most teachers have ever considered. It will require a whole new perspective for teachers and
students. However, what I am proposing offers something so much better than the security and comfort of the
past. I am asking you to embark upon the wonderful insecurity of a journey as our father Avraham did, without
boundaries and goals. We have to be willing to break out from our self-interest and Ego and migrate to the Land
of Emancipation from our illusionary land of comfort. Truth can only be found outside the box in which we live
emotionally, physically, and spiritually.

I am asking congregations to seek the truth with honesty and humanity apart from the dogmatic chains of the
past and interpretations of yesterday. If you are willing to do participate in this challenge, then I know that you
will rediscover the true Reality of YHWH and find him as the powerful life-giving Elohim found in Yahshua
min Nazareth. We must approach the Messiah from within the rich and beautiful traditions of the Hebrew world
from which the He came.

I understand that many will be in disagreement with this teaching; that is a given. Perhaps you find yourself
being offended by what has been written. However, until we are willing to admit that the past teachings,
interpretations, observances, and Western mentality are void of any use to us in our new journey, we as a
“Movement” are doomed to repeat the mistakes of the “church”. We will continue to go down the road that has
been traveled by many other so-called “Messianic” organizations and “Movements”. We have to ask ourselves
from where did such a distorted view of reality arise and where did we go wrong? Hopefully, this short teaching
will serve as a blueprint for change for the individual and UONYC as a whole. This is our destiny and calling as
Yisrael.

22
The word occult for many years has carried with it a stigma of ominous dealings and dark forces, but in reality the word occult
simply means “hidden,” or “secret.” It has also come to mean “knowledge of the paranormal,” and “a knowledge of hidden things.”
Because many dark magic practices were often carried out in secret, the term later came to define this type of activity, however, these
practices were and are practiced in secret due to the misconceptions many had about what the occult was and is.
54
 Shemita Cycle and Creation
By

Rabbi Edward L. Nydle / B’nai Avraham

‘For six years you shall plow your fields, but the seventh year you shall be holy to YHWH, in that year you shall
do no work.” Lev.25:3-4

Jer 4:23-27 I looked on the earth, and, behold! It was without form and void; and to the heavens, and they had
no light. I looked on the mountains, and, behold! They quaked, and all the hills were shaken. I looked,
and, behold! There was no man, and all the birds of the skies had fled. I looked, and, behold! The fruitful
place was a wilderness, and all its cities were broken down before the face of YHWH, before His glowing
anger. For so YHWH has said, The whole land shall be a desolation; yet I will not make a full end.

One of the most unfamiliar teachings among the Nazarenes is the principle of the Shemita (pl. Shemitot), or the
cosmic Sabbatical eras of the pre-Adamic (before Adam) creation. According the ancient Jewish sages Adam
was not the first human to have been on the earth and there were full civilizations that had risen up and had been
destroyed. This concept can be found in the Oral Traditions of Judaism, but only hinted at in the Scriptures.23

According to Bereshith 1:1-2, In Beginning he created Elohim the heavens and the earth, and the earth she
was24 formless and empty…”

• “The earth was without form and void, desolate of people and empty of all animals.” Targum Pseudo
Jonathan :Genesis

• Nachmanides: The answer is that the process of creation is a deep mystery not to be understood from
the verses, and it cannot truly be known except through the tradition going back to Moses, our teacher,
who received it from the mouth of the Almighty, and those who know it are obligated to conceal it.

23
Job 38:4-7 makes it clear the heavens were created first else the stars could not rejoiced when the earth was created. This proves that
v.1 of genesis refers to prior creations and that the earth had been under some kind of judgment that made it empty. Also, in Genesis
1:16 the lights were made not created, so their actually creation had to be prior to their making. Notice the earth and the heavens were
created in verse one of Genesis but recreated on days 3 and 4, as they were there in the very beginning of creation.
24
The word “was” in verse 2 of Genesis is from the verb “to become”, not the verb “to be”, which proves that the earth became a
wasteland and empty since its creation in verse 1. The KEY to understanding this apparently complex problem lies in the little word
"was." It can also be translated "BECAME." In fact, in Genesis 19:16 it is translated "became." We read: "And Lot's wife became a
pillar of salt."
55
 • Ibn Ezra Vayikra 25:2 Discussing Shemita, and the idea of sabbatical cycles, he says: A secret about
the age of the universe is alluded to here

The ancient sages of Yisrael noted that Yeshayahu sated in Yeshayahu 45:18, “the earth was not created
empty”, revealing a contradiction between the account in Bereshith and what the prophet Yeshayahu wrote. The
student will notice right away that something appears to be missing. Not that something in the text is missing,
but rather we are not being told something that was intentionally left out. How did the earth become empty as
stated in Bereshith 1:1-2?In the Midrash (Gen .Rabbah 3:7) a question is asked concerning what Elohim was
occupied with prior to the creation of our world. The Midrash states that Elohim was busy building and
destroying other worlds. There is a secret, unfathomable from the verses alone, regarding creation, namely there may
have been cycles prior to ours.

• Rabbi Judah b. R. Simon said: "'Let there be evening' is not written here, but 'And there was evening'; hence we
know that a time-order existed before this." Rabbi Abahu said: "This proves that the Holy One, blessed be He,
went on creating worlds and destroying them until He created this one, and declared, 'This one pleases Me; those
did not please Me.'" Rabbi Pinchas said: "This is R. Abahu's reason: 'And Elohim saw everything that He had
made, and, behold, it was very good' (Genesis 1:31). This pleases Me, but those did not please Me. (Midrash
Rabbah - Genesis III:
• Ramban Shmos 21:2 A And the seventh was chosen for days, for years, and for Shemita but it all relates to
another matter and this is the secret of the age of the universe (sod y'mos ha'olam)

The student must understand that Kabbalistic language is highly cryptic and coded. One cannot just pick up the
Zohar or other ancient writings and read them and understand them. Understanding a mystical text is not done
the way one reads the Talmud, with rational, logic, and analytical learning. It comes from being prepared by
years of study and living the Torah life-style. One cannot come out of a pagan religion world-view and quickly
study the Kabbalistic texts. One must have their minds renewed by years of studying in the true Hebraic
manner. Reading Christian commentaries and authors cannot help us in understanding the ancient writings. We
have to go to the source and those who have protected the Torah and its interpretations from the beginning.

It is written in Vayikra (Lev.) that, “for six years you shall plow your fields, but the seventh year shall be holy
to YHWH….”In the Talmud (San98a) it is said, “six thousand years shall the world last, then for one thousand
years shall it remain desolate.” The sages teach that our world or civilization will be measured as in the
Scriptural Sabbatical year. Six years we labor, and in the seventh we shall rest. Our civilization shall last six
thousand years and then for one thousand years it shall be desolate, or left alone to rest. After the seventh
millennium, Elohim shall renew His creation.

56
 • Rav Kattina said: "The world will exist for 6000 years and one (thousand) of destruction" ... We have a teaching
which is in agreement with Rav Kattina, as the seventh is the sabbatical year - one in seven years. Likewise the
world will rest 1,000 in 7000 ... a thousand years in Your eyes are like yesterday which has passed ... [Psalms
90:4]. (Sanhedrin 97a)

The text in Vayikra then speaks of the Jubilee year (Yovel). We are commanded to count seven times seven
years and then proclaim the Jubilee, a year of complete release25. Now, if we have the Sabbatical cycle for our
civilization, then it only follows that there will be or has been seven cycles corresponding to the Sabbatical and
Jubilee cycles. Therefore, human civilization has or will rise and fall seven times, each a period of six thousand
years, with a thousand years of rest between cycles.

What Sabbatical cycle are we in? The sages say we are not in the first Shemita cycle due to the account in
Bereshith and the text in Yeshayahu. The earth was created full and only became empty as a result of the
previous civilization. They are the ones who left the land empty and desolate. Many sages believe we are now
in the second Shemita cycle. However, they do not dismiss the idea we could be in the third, fourth, or even the
fifth Shemita cycle. They do agree we are definitely not in the first cycle.

• Shabbat 88: B R. Joshua b. Levi also said: "When Moses ascended on high, the ministering angels spoke before
the Holy One, blessed be He: 'Sovereign of the Universe! What business has one born of woman amongst us?' 'He
has come to receive the Torah,' answered He to them. Said they to Him, 'That secret treasure, which has been
hidden by Thee for nine hundred and seventy-four generations before the world was created.

The concept of pre-Adamic cycles was well known among the early authorities and often cited in their works.
Rabbi Isaac of Akko says that the Sabbatical cycles existed before Adam and their chronology must be
measured not in human (earth) years, but in Divine years.26Rabbi Yisrael Lifshitz, the author of a commentary
to the Mishna, Tiferet Yisrael, says that Adam was not the first human being, but that there were pre-Adamites.
Rabbi Fatiyah, in Minchat Yehuda, pg.222. teaches that the Zohar speaks of the pre-Adamic parents of Adam.
The Talmud in Hagigah 13b tells of 974 pre-Adamic generations. The Ma’arekhet Elokut states that these
generations in the Talmud refer to pre-Adamic Shemita cycles. The Sha’at Ratzon commentary on the Tikkunei

25
The Seven universes spoken of in the Sefer Yetzirah refer to the doctrine of Sabbaticals. This states there are seven distinct periods
of creation, each lasting 7,000 years (7 X 7).
26
If this is true, then the Sefer HaTemunah is speaking of Divine years where it states the world is 42,000 years old. If a Divine day is
1,000 years, then a Divine year is equal to 365,250 earth years. Thus, according to Rabbi Isaac of Akko, the universe would be 42,000
X 365,250 years old. This comes to a total of 15,340,500,000 years. Interestingly the Big bang theory (the George Gamow theory)
says the universe began 15 billion years ago. This is a truth that Torah sages knew centuries ago.
57
Zohar makes a clear reference to the Shemitot. In an ancient mystical treatise called "Sefer Hat'munah" - the Book
of the Picture it states that there is a cosmic Shemita cycle which effects the creation and duration of existence.

• According to the master Kabbalist, Rabbi Isaac of Acco, when counting the years of these cycles, one must not
use an ordinary physical year, but rather, a divine year (Otzar Chaim 86b). The Midrash says that each divine
day is a thousand years, basing this on the verse, "A thousand years in Your sight are as but yesterday", Psalm
90:4 (Bereshit Rabbah 8:2, Zohar 2: 145b, Sanhedrin 97a). Since each year contains 365.25 days, a divine year
would be 365,250 years long. According to this, each cycle of seven thousand divine years would consist of
2,556,750,000 earthly years. This figure of 2.5 billion years is very close to the scientific estimate as to the length
of time that life has existed on earth. If we assume that the seventh cycle began with the Biblical account of
creation, then this would have occurred when the universe was 15,340,500,000 years old. This is very close to the
scientific estimate that the expansion of the universe began some 15 billion years ago. ---Sefer Yetzirah,
commentary by Rabbi Aryeh Kaplan, published by Weiser, 1997, page 186.

The student must remember that Kabbalistic learning does not follow halakhic learning. Whereas Halakah
needs authoritative conclusions to decide the proper Torah practice, this is not the case with Kabbalah. This is
why people struggle in learning Kabbalah. No true student of the Torah should quickly dismiss the idea of the
Shemita cycle in creation based upon their preconceived notions are previous teachings. While existence as we
know it may come to an end in the year 6000, another cycle may well be awaiting us.

• The bible does not describe things in terms of objective truths known only to Elohim, but in terms of human
understanding... The Bible uses human language when it speaks of the "rising and setting of the sun" and not of
the rotation of the earth, just as Copernicus, Kepler, and other such scientists, in their words and writings, spoke
of the rising and setting of the sun without thereby contradicting truths they had derived from their own scientific
conclusions. Loshon benei Adam, "human language", which is also the language of the Bible, describes the
processes and phenomena of nature in terms of the impression they make on the human senses, without thereby
meaning to prejudice, in any manner, the findings of scientific research. ---S.R. Hirsch. Collected Writing,
volume 7 (New York: Feldheim, 1992), page 57.

• Dr. Gerald Schroeder, author of Genesis and the Big Bang says dinosaurs aren't ruled out by the
Torah. Genesis 1:21 says "And Elohim created the large taninim...."This plural noun has been variously
translated as crocodiles, whales, or sea-monsters; but could easily mean "reptiles." Surely dinosaurs
belong in the class of "large reptiles."As for the age of this world Schroeder says, "The Jewish calendar
measures time from the creation of Adam; the six days of Genesis have never been included in
calculations of the world's age."And those six pre-Adamic "days" needn't be the standard 24-hour days
experienced by us mortals after Adam's creation; but could be longer eras, experienced quite differently
by YHWH. Schroeder explains relative time this way: "When talking of time, perspective is crucial, as
58
Einstein discovered. Events can be correctly measured as lasting 24 hours here on Earth; yet when
observed from another spot may be seen as lasting anywhere from seconds to billions of years,
depending on differences in gravity and velocity between the two locations. Such is the nature of time.
Scientists measure the billions of years of the planet's existence from our perspective here on Earth. The
amazing reality is that by considering the universe to be a single vast object, and by calculating time as
it would pass for a being outside that object, those eons lasted exactly six days! So there were only six
days before Adam, but these were six Days, as viewed from a divine perspective."Scientific knowledge,
he concludes, doesn't threaten Jewish religion. "The real threat is ignorance-secular ignorance of the
Torah's true depth, and the believers' ignorance of the natural laws by which our universe functions."
Jerusalem Post, international edition, week ending 4 Sept. 93).

59
 Solution to the Chaos
By

Rabbi Levi bar Ido/E.L. Nydle

B’nai Avraham

Pro 11:19 Steadfast righteousness tendeth to life; but he that pursueth evil pursueth it to his own death.

Mat 15:14 Leave them alone. They are blind leaders of the blind; and if the blind lead the blind, both will fall
into a pit.

One would have to be blind not to be aware of the evils that are slowly destroying the world we live in today.
It seems as if the entire world has gone insane and confusion reigns everywhere we turn. We are on the brink
of economic, political, and ecological catastrophes as never before. Mankind has denied its collective
responsibility to treat the planet as sacred, to love our neighbor as ourselves, and to be our brother’s keeper.
Because of corporate greed, a lack of ethics and a moral conscience, national and religious pride, and
individual egos, we find ourselves floating amidst the sea of chaos and disorder. The flawed logic of self-
interest mitigates against the spirituality of the collective consciousness. We have failed to teach our children
within the intellectual framework that justifies a social and spiritual responsibility. We have underestimated
the influence of the yetzer hatov (the good inclination) and the yetzer hara (the evil inclination) within man.27

Torah28 teaches us that everything has within it a spark of Light or good, even evil itself. 29 Even within the
worst behavior and world philosophies we can find a spark of “good”. We have struggled to define good and
evil, depending upon our faith and world view. We sometimes do not understand the truth that good may be
evil and evil may be ultimately help to manifest some good. We make the mistake of defining good and evil
27
In Scripture the yetzer hara is also called “evil, uncircumcised, unclean, the enemy, stumbling block, stone, or the hidden”. It is the
animal impulse within every man/woman that seeks to diminish the good and raise the desire to do evil. It derives from the Nefesh
(animal soul) and is born into every human. The yetzer hara, the so-called "evil inclination," and yetzer hatov, the "good inclination,"
is more subtle than the names connote. Yetzer hara is not a demonic force that pushes a person to do evil, but rather a drive toward
pleasure or property or security, which if left unlimited, can lead to evil (cf. Genesis Rabbah 9:7). When properly controlled by the
yetzer hatov, the yetzer hara leads to many socially desirable results, including marriage, business, and community.
28
Torah means instruction not law as many teach.
29
The "raising of the sparks" is the vehicle of Tikkun ha-Olam, the Restoration of the World. The ideal of a restored and redeemed
world, which overcomes chaos and evil, gives meaning to that which is senseless, and concretizes abstract values.
60
 by the appearance to our senses and subjective view at the moment. What we observe right now, at the
moment, is not always the truth and objective view.30 The appearance of the independent existence of evil is
illusionary and all that appears “evil” from a human perspective is in fact subordinate to YHWH, serving His
plan and purposes in some inscrutable manner. The Baal Shem Tov taught that, “Evil is the chair for the
Good.”

This world is full of problems and we are headed for a world-wide disaster because we can no longer discern
the true evil among us. Every nation, political party, religion, and individual believes that they alone are right
and everyone else is wrong. We have developed an “us or them” mentality that will ultimately destroy
mankind. We have become a world of extremists and dualism. Most believe that there are two equal forces at
war over mankind (Elohim and hasatan). The UNITY of all things is not recognized as a truth from the
Scriptures. The misconception that a duality exists in the universe has infiltrated every religion and
philosophy. The Torah defines this duality as a form of idolatry. Idolatry is both psychological and spiritual.
Idolatry is slowly destroying mankind because it fosters a psychological and spiritual instability that unravels
society as a whole.

• Col 3:5 Then put to death your members which are on the earth: fornication, uncleanness, passion, evil
lust, and covetousness, which is idolatry;
• 1Tim 6:9-12 and those wishing to be rich, do fall into temptation and a snare, and many desires,
foolish and hurtful, that sink men into ruin and destruction, for a root of all the evils is the love of
money, which certain longing for did go astray from the faith, and themselves did pierce through with
many sorrows; and thou, O man of Elohim, these things flee, and pursue righteousness, piety, faith,
love, endurance, meekness; be striving the good strife of the faith, be laying hold on the life age-during,
to which also thou wast called, and didst profess the right profession before many witnesses.

Let us not make the mistake of thinking that evil does not exist. It does. Evil is that which is harmful and
places the universe in disharmony with nature and the Law of YHWH. However, what is called evil to one
society, religion, political party, or individual may be considered good by another and vice versa. This is
called duality. One side (good or evil) seeks to overcome and destroy the “other” instead of seeking the sacred
balance between the two. This “battle” is destroying our world and collective and individual psyche.

If we side with the false premise of duality, then I would see whole nations, political parties, religions, and
cultures worthy of total destruction and make sure that everything at my disposal would achieve that goal.
This agenda has been used by various nations and religions to justify the waging of wars, pogroms, crusades,
holocausts, and inquisitions throughout world history. Anyone who disagrees with “us” and stands in our way

30
A fruit or nut must be freed from its bitter shell (husk) to access the sweet fruit within.
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must be destroyed .After all we have the “divine right” to wipe out whole populations and cultures in order to
take their lands and resources for the national good.

The ruling elite have used religion to justify terrible atrocities and crimes against humanity in the name of
their G-d. There is a selfishness that lies at the reality of most religious institutions. This serious blemish
began when the religious institutions became the hand-maidens to the politics of power. The lines between the
will of YHWH and the desires of the various political agendas have become blurred and indistinguishable.
Embedded in systems of power and control, they no longer teach about sharing and generosity towards all
other human beings, especially towards those who are outside “our” group or religion.

• Mat 5:43-48 “Ye heard that it was said: Thou shalt love thy neighbor, and shalt hate thine enemy; but
I say to you, Love your enemies, bless those cursing you, do good to those hating you, and pray for those
accusing you falsely, and persecuting you, that ye may be sons of your Father in the heavens, because
His sun He doth cause to rise on evil and good, and He doth send rain on righteous and unrighteous.
For, if ye may love those loving you, what reward have ye? Do not also the tax-gatherers the same?
And if ye may salute your brethren only, what do ye abundant? Do not also the tax-gatherers so? Ye
shall therefore be perfect, as your Father who is in the heavens is perfect.”
• Those who deny freedom to others deserve it not for themselves. ~Abraham Lincoln

Those who tolerate and indulge in evil are worshipping idols, and denying the UNITY of YHWH. Ego and
selfishness are klippoth (shells) that can be observed in behavior in mankind when the person’s center or axis
is the ANI (egoic self) and everything in their sphere of influence revolves around their selfishness. One of the
great illusions of the Ego is that it can control everything.

The opposite is called Bittul Ha’Yesh, or submitting to the will of the Holy One, which helps to free oneself
from Ego and selfishness. The only way to build a better world is by giving up the desire to control and
placing that control in the center of things. The spiritual rule is that the more we give up our control; we
actually are better able to control the things around us that we are supposed to control. The world was not just
created for you or me but for all of us because we share it with over 6 billion other souls.

Duality and selfishness lies at the root of the problem and leads to
fear, prejudice, hatred, war, and chaos.

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THIS FALSE DOCTRINE OF DUALITY IS THE ULTIMATE IDOLATRY
AND EVIL IN THE HEARTS OF MEN.
• Matt 6:24 No one is able to serve two masters; for either he will hate the one, and he will love the
other; or he will cleave to the one, and he will despise the other. You are not able to serve Elohim and
wealth.

Each of us can make a difference in this world. We have to realize that we cannot define evil by looking
outside of ourselves. There is no “anti-god” operating independently from the will of YHWH. The creator’s
power is supreme. The manifestation of evil is not something outside the control of YHWH. To embrace that
false premise is to abandon monotheism and enter the religious realm of duality. There is no power or throne
that exists outside Elohim’s power.

• Col 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and
invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created
by him, and for him:

We cannot look at others and say they are “evil” and we are “good”. Evil resides in each of us. This truth is
the key to overcoming the sin of idolatry within ourselves. Do not be shocked that all the world’s problems are
due to the fact that we all have a flaw within our human psyche. This one flaw can influence the behavior and
directions of nations, religions, and individuals. This flaw is called EGO or selfishness. Self-centeredness at
the expense of others, on the part of nations and individuals, is the root of the destruction and chaos we see
throughout history and in today’s society.

Most nations and religions think that everyone in the world should be cast in “their own image and likeness”.
This causes social and political agendas to manipulate and shape the thinking of the masses under their control
in a science called social engineering. This is empire building in its worst form. The result has been the
destruction and suffering of billions throughout the centuries.

All around us we can see the evidence of a new world empire taking shape. It exists today in the form of a
world-view and philosophy, but in the future this duality and selfishness will be broadcast by those in power
to impose their image on the masses of unsuspecting people. It will under the guise of laws for the protection
of “greater good of the homeland”. Hitler and Stalin used these words in their propaganda to hypnotize the
masses to do their bidding. Those with an ear to hear will understand the implications when the “enlightened”
use the phrase “for the greater good of everyone” in their political and national agendas.

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 • John 8:31 -32 Then Yahshua said to the Jews who had believed in Him, If you continue in My Word,
you are truly My disciples. And you will know the truth, and the truth will set you free.
• They that can give up essential liberty to obtain a little temporary safety deserve neither liberty nor
safety. ~Benjamin Franklin, Historical Review of Pennsylvania, 1759
• The people never give up their liberties but under some delusion. ~Edmund Burke

We cannot recognize the new evil empire by their flags, religions, race, or titles. Those with discernment will
recognize them by their attitudes and philosophies. Be forewarned, evil exists within each of us in the form of
EGO and the acceptance of the false doctrine of the duality of the universe. Selfishness (idolatry) has lead to
the destruction of civilizations throughout time. The fruit of the tree of the knowledge of good and evil is
lying, murder, idolatry, adultery, and stealing with the root being dualism and selfishness.

• Gal 5:19-23 And manifest also are the works of the flesh, which are: Adultery, whoredom, uncleanness,
lasciviousness, idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects,
envyings, murders, drunkennesses, revellings, and such like, of which I tell you before, as I also said
before, that those doing such things the reign of Elohim shall not inherit. And the fruit of the Spirit is:
Love, joy, peace, long-suffering, kindness, goodness, faith, meekness, temperance: against such there is
no law;

Man is not the final authority in this life. YHWH’s Torah defines our moral and ethical responsibility to each
other as human beings. We have to respect each other as beings created in the image of Elohim, not some
“other “nation, race, gender, political party, or religion. In order to root out the evil in the world, we have to
pull out the root within ourselves. We do not have to follow the world on the highway to hell.

Heaven and hell or states of the mind or states of being. We are not talking of the here-after or pie in the sky.
There are enough problems in the here and now to deal with in a life-time. Evil rules this world because it
rules the human heart. When any individual or people desire to be on top and have others serve them, then evil
is present. Yes, the world is evil, but it is only evil because we allow the evil to dwell within us. When EGO
and selfishness prevail, the result is an insanity that results in economic collapse, wars, and revolutions.
Society will destroy itself, which is the inevitable end of this planet.

The good news is that we do not have to be a part of this current insanity. We can choose not to participate
and allow the social engineers to shape our minds into their image. We have a free will and can make the right
choices. All it takes is for us, as individuals, to exert energy to do the right thing. We do not have to support
the various corporations, political parties, or religions with their social agendas. We cannot run from the world
and the evil, but rather we need to participate fully in life and reject the evil, revealing the Holy Essence that
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lies at the center of Creation. Instead of traveling on the highway that creates a hell on earth, we can choose
the higher road and bring a little of Heaven down to the earth. We can choose to give more than we receive.
We can choose the way of selflessness. We can choose the Way of Life.

• Deut. 12:28 Observe and hear all these words which I command thee, that it may go well with thee, and
with thy children after thee forever, when thou doest that which is good and right in the sight of YHWH
thy Elohim.

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 Ten Utterances (Aseret HaDibrot)
By

Rabbi Edward L. Nydle / B’nai Avraham

The Ten Words or Ten Statements or Things are the initial stipulations of the Covenant with Yisrael .In the
Hebrew they are not the “Ten Commandments” as the word mitzvot is not used in this context. The term “Ten
Commandments” came from the Greek translation of the Torah. The Jewish translators used the term deka logai
which gave rise to the English word “Decalogue”. The number 10 signifies perfection in the Divine order. It
implies that the whole cycle is complete as the next number moves on to another decimal or number of ten.
These Ten Words serve as a bridge from the lower worlds to the higher worlds.

These words are pronouncements addressed directly to a nation or people. No punishment is stated because
obedience must be motivated not by fear of punishment but rather a revelation of the absolute authority of
YHWH and a sincere desire to live by His will. Revelation requires freedom. The covenant could only be made
with a people who were free from slavery. We submit willingly to YHWH, described as kabbalat ol malchut
shamayim and kabbalat ol mitzvot (accepting the yoke of the heavens and the commandments). The words of
the covenant are not only words to be obeyed from the heart, but they are also legal corpora, concluded
contractually between the Creator and a human community.

True commitment, as individuals and a nation begins with freedom. Passover naturally leads us to Shavuot.
These are one festival if we truly have understanding of freedom because liberation is a form of revelation.
31
Shavuot (revelation) and the wilderness journey then lead us to Sukkot. We throw off the yoke of slavery,
count the days to covenant and commitment, and then set out on our journey, until we begin again with
liberation. It is an unending cycle of celebrations for Yisrael.

Torah is given in history. YHWH is the Elohim of not only creation, but also history. These words are to be
followed because the Almighty did something for the humans who are being commanded. The whole Torah can
be found in the Ten Words. The Words were uttered not for one person or for one people alone, but for all
peoples and for all generations for all time. The Ten Words were a renewal of creation; as all mankind are
dependent upon the first Ten Words of creation, so they are also dependent upon the Ten Words uttered in the
recreation, the giving of the Torah. Just as the first act of creation separated light from darkness, and order form
chaos; so the recreation separated good and evil, between right and wrong. The “shall nots” are not only illegal,

31
There is no Holy Day to commemorate coming into the Land or the conclusion of our journey.
66
they are wrong. They disrupt society and violate universal principles. How we treat one another does concern
Elohim.

Shemot 20:1-14

V’Yedaber Elohim ET Kol HaDavarim HaEleh LeMor-

And Elohim spoke all these words saying:

THE SUPERNAL TRIAD OR MOCHIM

KETER (Crown)

I AM (Anochi) YHWH Eloheicha, Who brought you out of eretz

Mitzrayim; out of the beyt avadim (house of slaveries pl.)32
This is the pillar of true knowledge. He is the Only, Absolute, Source of all life, power, consciousness,
33
morality, and ethical action. YHWH must be acknowledged as Elohim the Creator. He is infinite, timeless,
and all powerful. He is not some impersonal force or power. This is a radical statement in light of the worship
of other nations and religions of the world. It not only gave a foundation of a nation that was being birthed at
Mt. Sinai of spreading the Good News of one Absolute Deity but also introduced a new dimension to mankind
that would affect all the human race. It also meant for the individual that nothing, not even the self can come
before the I Am.

This verse lacks an imperative verb and is not technically a commandment. It is a statement of fact. The Hebrew
34
Anochi (I AM) is used instead of ANI (I am) in order to emphasize exclusiveness. In all the commandments
YHWH addressed Yisrael in the second person singular form as if He were speaking to only one individual.
Each individual must feel as if he is alone in the world and the existence of the world is dependent upon his own
study of Torah and his observance of the mitzvot. Choosing the life of Torah is also choosing a life of study.
Yisrael v’oraita chad hu, “Yisrael and Torah are one”. YHWH is not just the Elohim of past generations, but the

32
Compare this to Bereshith 15:7 when YHWH took Avraham out of Ur –casdim. He took Avraham out of Ur in order to give his
descendants the Torah at Mt. Sinai.
33
We do not use the word “g-d” due to its Germanic pagan roots.
34
The gematria of Anochi is equal to the word “throne” -81; this teaches that Elohim opened the seven heavens for Yisrael and they
saw He was unique. They had a revelation of YHWH (note that in the book “The Revelation” the Throne is present and a central part
of the encrypted text.
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Elohim of each individual soul in each generation. The Sinai experience is an individual and communal
transformation. It was only when Yisrael camped at the foot of Mt. Sinai (singular) with a singleness of heart,
could they receive the Torah. Even though we say our prayers as individuals, they are always in the plural. We
build our lives and the lives of our families in the context of community.

When YHWH liberated Yisrael from Mitzrayim he also freed their souls from the corruption of Egypt and the
yetzer hara. The fact that a nation may excel in science, culture, and mathematics does not excuse it in the eyes
of YHWH of how it treats some people as less than human. Egypt was a prison house for Yisrael despite its
accomplishments and advancements. If freedom and culture cannot coexist, we need to say farewell to culture
for the sake of freedom. The only way to escape the chaos in the world is to bring the Creator into our
consciousness. Real faith in YHWH means bringing the Light into every aspect of our journey in life.

Elohim allowed Yisrael to reach the 50th gate of purity at Shavuot in order that they might receive this
revelation of truth at the Mount. The Mount serves as a vertical metaphor for an inward event. This first
commandment is the Crown (Keter) of all the Ten words. This belief is the essence of true Torah faith because
no other commandment need be accepted prior to the belief in YHWH; the One Who gives the Torah. A servant
can only serve one Master. No other elohim can be worshipped in addition to or in place of the worship of
YHWH. If we worship the One True Elohim, we need no others.

CHOKMAH (Wisdom)
You shall have no elohim acherim (recognize the elohim of others or
the nations) before My presence /face (al panai).You shall not make
unto you any graven image (pesel) or any likeness (temunah) of
anything that is in the heaven above, or that is in the earth beneath, or
that is in the water under the earth. You shall not bow down
35
(tishtacheveh) yourself to them, nor serve them, for I, YHWH
Eloheicha am an El kanna36 visiting the iniquity (avon) of the fathers
35
This prohibition applies only to images made for worship.
36
The Hebrew word “kanna” has a meaning in Arabic, “red (with dye)”, an analogy to when the facial color changes when one is
angry or livid (from Latin, “the color of lead”).
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(avot) upon the children (banim) unto the third and fourth of them
that hate Me. But showing loving kindness (chesed) to thousands of
them that love Me and keep My commandments (shomer mitzvot).

Al panai has no equivalent in English. Since EVERYWHERE is al panai, it is hard for us to grasp the concept.
YHWH is everywhere, so there is nowhere one could be away from His Divine Presence.

We must not be caught up in the appearance of things. The Almighty cannot be held by any image or any
concept because the Absolute is beyond any description or imagination. To make an image of YHWH is to limit
Him to what the human mind can comprehend through the imagination. Any picture or painting of Elohim
would limit Him and be a violation of His Unity/Uniqueness. Even the image of Elohim is only a reflection.
Elohim is Elohim and there is no “thing” like IT. This was a unique concept since all the nations served many g-
ds.

The Hebrew word “pesel/image” refers to a sculpture carved out of wood or stone that is used for worship. It
can refer to any three dimensional objects or image that is worshipped. Whoever accepts idols in any fashion is
considered to have denied the whole Torah. If anyone worships a false deity in its own customary manner of
service; such as slaughtering of a sacrifice, burning the flesh of such an offering, pouring out a libation before it,
or prostrating before an idol, has denied YHWH and His Torah. We are not to give any credence to the elohim
or idols of the pagan nations. This also refers to angels, demons, images, and celestial bodies. These things have
no power of their own and YHWH alone is the source of all power. The prohibition of idolatry would also
include the worship of human beings who declare themselves to be g-ds, and set up statues of themselves to be
worshipped. Geographical locations on the earth would also qualify as idols if a hill, mountain, river, etc. would
be worshipped as a g-d. Thus, we see four prohibitions in this one commandment: Not to believe in idols, not to
make idols, not to worship idols, and not to worship them by means of their own particular religion37. We are
also forbidden to believe in “luck” or Chance38. We must not be tempted to worhsip the false idols of fame,
money, or even social standing. These may not be the same idols as worshipped in the time of Moshe, but they
are just as dangerous to our well-being.

37
For example the idol Pe’or was worshipped through public defecation, and believers of Merkulis worshipped it by throwing stones
at the idol.
38
Fortuna (Greek goddess is called Tyche) is the Roman goddess of luck, good fortune, success, or chance. Gad is the g-d of luck
mentioned in Is.65:11 along with Meni.
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Nowhere else in Scripture is YHWH’s anger towards Yisrael referred to as jealousy except in regard to the
worship of idols. Since Yisrael accepted the covenant at Sinai, they have an intimate relationship with YHWH
that resembles matrimony between a husband and a wife. A Yisraelite who worships an idol is like a spouse
who willingly engages in the act of adultery and has betrayed the other partner. The word jealous is similar to
the word “owning” in the Hebrew. Thus, YHWH is justified since the loyalty and allegiance of Yisrael is to be
to YHWH alone. Only Elohim has the right to the dedication, service, and worship for Yisrael. YHWH is the
owner of Yisrael, as it were, and He will not permit this service to go to another. He is an impassioned Elohim
who is capable of indignation as the One wronged and very emotional when it comes to Yisrael, His peculiar
treasure. He demands total fidelity as a husband over His wife. Having relations with an idol is the same as
entering into an adulterous affair; one is not rejecting the spouse but is intimate with another person alongside
the spouse. This is an abuse of trust and is forbidden as it arouses YHWH’s impassioned emotions which we
call jealousy.

The second part of this utterance speaks of Mercy and Severity expressed towards those who ignore or fail to
acknowledge the Divine Sovereignty. The word “generation” is not in the Hebrew text but was inserted by
translators in order to make sense of this seemingly incomplete sentence. Some higher or unknown law has to
be referenced here by the Almighty. YHWH does not punish innocent children as it is unjust and inconsistent
with His nature (Deut.24:16; Ezek.18:4). How can the Torah contradict itself? Innocent offspring cannot be
punished for the sins of their parents. The Talmud states that this verse is true only if the children grasp the sins
of their forefathers as their own. The children can only be guilty if they are also guilty of the sins of their
parents. So only by adopting and approving of the sins of the forefathers can the grown children of a generation
be stamp themselves as YHWH’s enemies and deserving of His punishment. Also, this verse could have a
hidden reference to gilgulim or “wheels of the soul”. This law of “transmigration” means that a soul takes its
rewards and punishments (karma) into three lives but the mercy of Elohim will extend over thousands.
Transmigration of the soul is a controversial teaching not accepted by all of Yisrael, but it is the only way to
explain this particular encrypted passage. This commandment is placed at the Sefirah of Chokmah.

BINAH (Understanding)
You shall not take the Name of YHWH Elohim in vain (swear falsely
using His Name) for YHWH will not hold him guiltless that takes His
Name in vain.
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This is the last of three commandments concerning the Almighty and lies at Binah. The Names may not be
used for any other purpose than addressing oneself to Elohim. To speak or call upon the Name without realizing
whose Name is being used devalues the very intimate connection that YHWH established between Himself and
man. The plain meaning of this verse implies that it is forbidden to utter YHWH’s Name casually or for no
valid purpose. The Hebrew word for “swear” means to “lift up upon one’s lips”. Oaths that serve no purpose
should not include the Name of YHWH. WE should not swear to anything that contradicts a known fact, or to
verify what is easily known, swear to violate any of the mitzvot, or swear to do something that we know we
cannot accomplish. Using the Name in a false oath shows that the person swearing does not fear the punishment
of Elohim for his false oath.

This commandment does not refer to slang or “taboo” expressions in our conversations. What people call
“swear” or “cuss” words are not words of an oath39, but simply slang or taboo words that have come into our
expressions. There is a difference between a curse and “cussing”. Lewd, foul, shameless, dirty language and
potty mouth jokes about secular matters may show ignorance and lack of verbal skills but are not breaking the
Third Commandment. CUSSING not CURSING is generally used to emphasize a point in heated anger,
ignorance or frustration that can show a limited knowledge of one’s native language. This commandment is not
about “cussing” but forbids using the Name in a false statement in order to make it appear as true.

Rabbi Joseph Telushkin wrote the following in his book Jewish Literacy.

“Many people think that this means that you have to write God as G-d, or that it is blasphemous to say words
such as goddamn. Even if these assumptions are correct, it's still hard to figure out what makes this offense so
heinous that it’s included in the document that forbids murdering, stealing, idolatry, and adultery. However, the
Hebrew, Lo Tisa, literally means “you shall not carry YHWH’s name in vain.” In other words, don’t use YHWH
as your justification in selfish causes.

According to Telushkin, the prohibition is not in merely using YHWH’s name. The prohibition is the actions
you take in the name of YHWH. Elohim’s command "Do not take My Name in vain," may be interpreted as,
"Do not exploit My Name" -- Torah and religion -- as a means of justifying your iniquities or false dealings
with others. Do not attempt to cover them up with a veil of righteousness and virtue by attaching YHWH’s

39
The English word "God" is neither in Hebrew, the sacred language, nor a reference to the particular name of God. It is rather an
English generic reference to deity, whether real or merely the focus of human attention.
71
Name to a false thing. It is easier for us, in today’s world, to condemn certain words but look the other way
concerning people’s actions in the Name of religion.

There is no greater way to bring The Creator’s name to emptiness, worthlessness, and having no value or no
purpose than to remove His name from scripture and substitute it with a title or name that we choose. The
Creator decided to place His personal name in Scripture nearly 7,000 times. And each one of those 7,000 times
it is replaced with a title (such as “The LORD” and Adonai) in most of today’s translations.

This is a very serious commandment, and therefore YHWH gives man a warning in His Mercy not to be a
subject of His Severity by taking the Kodesh Shem “lashav” in falsehood or vanity. These first three
commandments constitute man’s correct relationship to Elohim.

ZIER ANPIN/ THE BODY/THE LOWER SEVEN SEFIROT

CHESED (Mercy/Loving-kindness)
Remember (Zachor ET) the Sabbath Day (Yom HaShabbat), to keep
it holy (le’kadesho)…

The fourth commandment begins the second section of the Ten Words. These next seven define the external and
internal conduct of the community and each individual. The fourth utterance is the longest one found in the Ten
Words. , indicating its importance as a sign of loyalty to YHWH. This one is placed on the Sefirah of Chesed.
This commandment is the point of interaction between the Creator and the lower worlds, because it belongs on
the first of the lower sefirot of construction.

After working for six days, YHWH in His mercy/loving-kindness gives us a seventh day to rest, worship, and
meditate on creation and the purpose of man. By setting aside the Shabbat as holy, the day is filled with loving-
kindness and love and man honors the Creator by emulating His actions at the time of creation. Both the
community and individual celebrate and imitate the attribute of Divine Mercy that flows down though the upper
worlds to bring shalom to the earth. It is a day of reflection in order to share an intimacy with Elohim in order to
help us reach a higher state of consciousness. It is a time to withdraw from trying to master and control the
world, and focus on the splendor of creation.
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All week we are busy getting and spending, trying to make the world turn out the way we want it. On Shabbat
we cease from all that activity and change our mode from active to receptive. Shabbat is for appreciation, for
receptivity, and wonder. Shabbat promotes a consciousness that detaches us from things.

Shabbat is the result of the first national liberation struggle. Ruling elites have sought unlimited power to
expropriate the labor of others. When there are no limits, when the people are forced to work until they drop, we
have the condition of slavery. Shabbat is the time when people who work are able to say no to the ruling elite .It
is the concept that the working class has the right to limit the power of their bosses, and it is one of the pillars of
our faith. Shabbat is for the rich and the poor. It is the sharing of rest for all the people, not just a few. It is a
testimonial to the fact that the world can be transformed from what it is to what it should be, and YHWH’s
Shabbat makes that possible. We can be free from the oppression of the economy, work, and all other forms of
oppression. Shabbat is a liberated time and provides a time that we can be free from the domination of all forms
of domination. All week long we sell our labor to those who own and control the institutions of the world of
work. Shabbat breaks that cycle or rhythm into a rhythm of calm peace, rest, joy, and celebration.

The Hebrew word for remember (Zachor) is used as an infinitive verb in this verse. This implies that one should
always remember the Shabbat. It also establishes the Shabbat as a fixed weekly observance for all time and that
proves that it was known to the Yisrael40 and the Patriarchs before the giving of the Torah at Mt.Sinai. It is an
eternal covenant between YHWH and Yisrael. Shabbat is the sole exception to the practice of basing the major
units of time on the phases of the moon and sun. Shabbat is disassociated from the movement of the celestial
bodies. This singularity, together with Creation as a basis of an institution, expresses the unique idea of
Yisrael’s Elohim; that YHWH is entirely outside of and sovereign over nature. The Shabbat was given by
YHWH to Adam (mankind) before any of the other Festivals.41 It is the wellspring of all the other blessings.

It was YHWH Who blessed and set-apart the seventh day. The Shabbat is the source of all the blessings in the
other days of the week, and it is set-apart because it draws the holiness down from Above. It is the Shabbat that
gives the world the energy to exist for another week. The Shabbat lifts the spirit beyond its fallen condition and
into the world of tikkun, the future time of redeemed consciousness. We are to make the Shabbat the soul of our
being and immerse ourselves in its spirit and sensation. We are to use the Shabbat to lift our souls closer and
closer to Elohim.

40
See Ex.16:28
41
Gen.2
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 GEVURAH (Severity)
Honor (Kabed) your father (et Avicha) and mother (et Imecha).

The fifth Utterance is placed on the sefirah Gevurah. It is a counterpart to the honor or glory due YHWH. One
is to respect their parents. This would include caring for them when they are old by providing food, shelter, and
clothing. We can never repay our parents for the sacrifices they make on our behalf. They have been a source of
all life and care for us since birth. Having an inner attitude of respect towards them is only one way we can
show our appreciation for what they have done for us. When we reject our parents we are also rejecting all the
previous generations and pretending that we have no past. Respect to our parents is part of our obligations to
Elohim.

The word “honor” refers to actions that raise the status of parents .We should not try to disgrace or degrade our
parents, but serve them and make them comfortable. This forbids any actions that might offend them or reduce
the esteem in which they are held. There is no good deed that can rectify the actions of a child who shows
disrespect for their parents.

This commandment creates family stability and is the basis of social order for the community. The upper
Sephirot of Hokmah and Binah (Wisdom and Understanding) are known as the great father and mother. The
fifth commandment is associated with Gevurah (Judgment) that says that Judgment should be the defender of
Tradition and Revelation. For the individual this inspires respect towards the inner mother and father of Reason
and Inspiration.

This is the only commandment with a promise attached to it. The nation of Yisrael is promised that they would
remain in the Land if they obeyed this commandment. The Land will not tolerate Yisrael if they fail to honor
their parents, for it is through respect for parents that Yisrael can enjoy a harmonious social life

Tiferet (Harmony /Balance)

You shall not murder (Lo tirtsah).

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The word “murder” comes from the word “ratzach”. It does not mean “to kill” as translated in most translations
of the Bible. The Hebrew would then read “Lo taharog”. Rather, this word means to kill with hatred or an evil
motive or intent.42 This does not mean “killing” in the sense of capital punishment or during war as the Torah
sometimes mandates these. The Hebrew verb is never used in the administration of justice or war. YHWH is
forbidding the cold-blooded intentional murder of another human being created in the image of Elohim. A soul
cannot be brought back to life, so why should one be allowed to destroy it?

Bloodshed can also refer to include the embarrassing a fellow human being in public so that the blood drains
from their face, and causing one to lose their livelihood. Tale-bearing or character assassination is considered
“murder” by the ancient sages. One can kill by indifference, carelessness, and the failure to save a human life
when it is in your power to do so. One can murder another person with their tongue as easily as murdering them
with a knife.

This commandment is placed at Tiferet on the Tree. One may not destroy one’s own or another’s self. This is a
crime because the death of self affects all the Sephirot and breaks the connection between the body, psyche, and
soul. Murder, by bringing about a premature death destroys the hope of the psyche and possibility of growth for
the soul. A murderer defies Elohim by attacking another person who is a representation of Elohim’s image.

Netzach (Passion/ Victory)

You shall not commit adultery (Lo tin’af).

This utterance relates to Netzach. It is part of the bridge between the psyche and the body. We are to guard
against improper use or mixing of levels as well as sexual irresponsibility. Magic and sorcery is a form of
esoteric seduction or psychological adultery. Adultery is also a form of stealing the affections of another from
their mate.

The word “tin’af” alludes to the gravity of this sin and its consequences because “tin’af” is a contraction of
“tan af”, make anger; the adulterer arouses the anger of Elohim to a level of great intensity. Elohim is patient
and long-suffering, but He does not restrain His anger against adulterers. He is angry because adultery destroys
the harmony and tranquility of a contented marriage. Both murder and adultery both grow out of disrespect for
the rights of another human being. You have wronged another person, betrayed their trust and faith, caused
42
See Gen.9:6
75
terrible pain to the partner and children, and you have robbed the relationship of the love it needs to survive. A
person cannot serve masters and the love for the two cannot peacefully coexist in your heart.

When we fail to lavish all the emotion, attention, and affection on our spouse, then we are in danger of
committing the sin of omission that can lead to adultery or the death of a relationship. Marriage is like our
covenant with YHWH. When our love for Him begins to wane and we seek satisfaction elsewhere, we are
entering dangerous grounds. It is not so much becoming an adulterer as it is no longer being a spouse. Anytime
a person, a place, or a thing becomes more important than your partner and your marriage, the effect is the same
as if you had committed the act of adultery.

Adultery is just as much an attitude as an act. Indeed, it may be the former without ever being the latter. In the
Haggadic sections of the Jewish Talmud and Midrash, one will find numerous warnings against "adultery,"
many of which are clearly strong warnings against one's inappropriate thoughts, and which do not even involve
another person in an act of literal, physical intimacy. One statement reads, "We find that even he who commits
adultery with the eyes is called an adulterer," and a reference to Job 24:15 then follows. "He who regards a
woman with lustful intention is as one who cohabits with her." “Yes, adultery can occur only, and entirely,
within one's heart, with no other person actually, physically involved. 43 It is a fact that one can "commit
adultery" in his heart and never actually physically lay a hand upon the woman he has looked upon with earnest
desire. Indeed, the woman in question may not even be aware she has generated adulterous feelings within this
man.

This commandment corresponds to the second on the first tablet because one who betrays his/her spouse will
eventually betray Elohim Himself. There is a spiritual connection between idolatry and adultery involving ones
allegiance to one Elohim and spouse. An idolater is compared to a harlot or an unfaithful spouse by the prophets
of Yisrael. 44 Adultery is one of three sins (along with idolatry and murder) the Mishnah says must be resisted to
the point of death. The idea consistent throughout Scripture that "adultery" is unfaithfulness to a covenant
relationship; an unfaithfulness that may manifest itself in any number of ways, but which inevitably leads, if not
corrected, to the breakdown of that relationship between two people or YHWH and Yisrael.

Nachmanides (13th century Spain) describes our relationships as a "ladder of love." He says that a person must
first love himself before he can successfully love his spouse. Then, if he has formed a solid relationship with his
spouse, this will help develop his relationship with Elohim. The converse, however, can also be true. A man

43
Matt.5:27-28
44
Ezek.16:32,36,38
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who is disloyal to his spouse will most likely be disloyal to Elohim as well. Rabbi Avraham Ibn Ezra (12th
century) says that adultery also violates the commandment to "love your neighbor as yourself." Adultery is a
grievous sin against one's neighbor .Maimonides explains adultery in powerful, eternal terms. He says that the
entire purpose of creation is to establish "Shalom Bayit" - harmony between husband and wife. The adulterer
destroys that harmony and, in the process, undermines the very purpose of creation

Chod (Splendor)
You shall not steal (Lo tignov).

Most of the sages say this commandment deals with the kidnapping or stealing of another person. The stealing
of property is covered by the last Utterance concerning coveting. There is a lack of specifics in the Hebrew of
this verse. It may refer to property or people. Property is the fruit of one’s labor. Stealing is an assault upon the
human personality. This commandment prohibits the acquisition of property by forgery, deceit, cheating, or
embezzlement. No one is to take advantage of person’s ignorance for the purpose of increasing his own
property. The right to private property is protected by the Torah. No ruler can deprive a property owner of their
property against their will. 45

This commandment can also refer the stealing of ideas, affection, and emotions. One can be a thief and never
steal physical objects. All the commandments are interrelated to one another. An adulterer covets, then becomes
a thief, and then will lie (bear false witness) to cover up their crime. We need to be aware of the relationships
between the commandments and be able to realize that sin requires a progressive conception and growth before
the actual action takes place.

We place this commandment at Chod on the Tree of Life.

Yesod (Foundation)

Do not bear false witness (Lo ta’aneh ve’re’acha ed shaker).

45
1 Kings 21
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This includes false accusation and false testimony. Gossip, defamation, misrepresentation, and slander against
an individual, race, faith, or group is covered by this prohibition. In order to give a true testimony the Torah
forbids hearsay as proof of guilt. One cannot lie in a court in order to exonerate an innocent person if you
cannot provide proof of their innocence.

We must not lie to ourselves and to others. This is found in the ego’s relationship to the self at Tiferet. Religion
serves as a false witness to Truth.

This commandment sets on the center column which always deals with the will of the person and is located at
Yesod (Foundation)

Malchut (Kingdom)
Do not covet (Lo tachmod).

We are not to long for anything that we cannot get in an honesty and legal manner. We must not scheme and
manipulate others in order to acquire what we are coveting. Every sin against one’s neighbor flows from this
negative impulse within man. We need to learn to master our desires and not them master us. We are to
overcome the passions and desires that would cause us to violate any of the mitzvot. Greed and lust unchecked
will lead to transgression. It also is proof of a lack of true faith in YHWH and His provision for our lives.
Earthly rulers can legislate against actions but only Elohim can demand that we learn to control our thoughts,
attitudes, and desires in order to purge out jealousy, selfishness, and covetousness.

We are not to covet another’s property or even covet that which belongs to Elohim. The bottom sefirah is
Malchut or Kingdom. All the Divine Grace flows into this lower sefirah. Therefore, all Creation and everything
in it belong to YHWH. We only borrow what things are given to us from YHWH. We do not have possessions
as everything given to us is a gift from Above. To covet anything is to deny the True Source of all things we are
or have. To covet is one of the most grievous sins because it generates pride.

The Ten Utterances are just the beginning of real discipline for the community and the individual.

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 The Born Identity
By

Rabbi Edward L. Nydle/B’nai Avraham

At Shavuot, when we celebrate the giving of the Torah, we no longer feel like it is foreign or forced upon us
from the outside. It seems instinctive to our soul. We just know that this is what we were born to do and we
utter the words, “We will do and we will hear.” It is the “eureka” moment for our soul. As Yisrael, we have an
innate, natural, and instinctive relationship with the Torah. We just “know” that we as the Children of Yisrael
are the soul mate of the Torah.

It was the third Lunar month and the time of the summer solstice. In the ancient world, this was a time of a great
celebration which was a cosmic moment in the turning point of seasons. The ancients knew this signaled a
transformation of creation and spirit. Sinai means a high cliff and a deep ravine. Symbolically this means a
steep rising up to the Heavens and a great going down into the soul. One cannot ascend until one has
descended! The Yisraelites had been borne on “eagles’ wings” to Sinai. The eagle is a symbol of the Beriatic
world (the World of Creation/air). They were being transformed from slaves of the system of Egypt into
servants of YHWH. It was a time for them as a people to commit to becoming servants of YHWH and His
Torah. They were to wash (immerse in water), abstain from sexual contact with their mates, and change their
clothes (cleansing both their inner and outer man) in preparation of entering the lucid state. This process was to
last three days, so as to affect the past, present, and future. This was to be Yisrael’s initiation ceremony into
their commitment to the Creator. This was followed by the voice of the shofar, thunder, and lightning which
generated awe for YHWH. This awe is the first step towards Wisdom.

If we remove all the trappings from human behavior (the clouds/smoke that covered Mt. Sinai), we reach inner
truth that is the essence of the soul. The soul is the “Divine Spark” within every person. It is the part of Elohim
that He breathed into Adam. Since it is within, then it never discovers anything exterior, only the Divine within.
This is why the return to the foundation of being is a return to the essence of the soul itself, unadulterated by
time and space. According to tradition, its original place was beneath the throne of glory. It knew what it had to
do. When the soul incarnated in the body, it forgets who it is- as does Yisrael in the Exile. Memory is recall and
the “we will do” spoken at the foot of Mt.Sinai means: “we knew it, but we forgot it”. The Exile is a form of
amnesia. At Mt.Sinai the collective soul of Yisrael recovers its memory or the Torah. Moshe served as their

79
inner guide that led Yisrael to the higher state of awareness. He entered through the veil for them in order for
Yisrael to connect with the Divine.

The giving of the Torah at Sinai created an indelible impression on the Yisraelite personality, giving us, as a
collective people, a point of reference for all future searches for Truth. Thus, all the individual souls of Yisrael
had to be at Sinai –- even a proselyte had to be there (Shavuot 39a). Had we not the memory of Sinai deep
within us to drive us in our exhaustive search for meaning and understanding in Torah, we could not persevere
in mastering Torah; and we would not succeed. We would be "empty" from who we really are. It is for this
same reason that a person learns the entire Torah when in his mother's womb, even though he is destined to
forget it prior to birth; for if he had not first learned the Torah, he would not be able to relate to it later.

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The Five Levels of the Human Soul©

©Rabbi Edward L. Nydle

81
 The Five Levels of the Human Soul

“And Elohim blew into his nostrils soul (nishmat) of lives (chayim).” Bereshith 2:746

By

Rav Levi bar Ido / B’nai Avraham

Just as YHWH reveals Himself in the worlds through the different Partzufim47, so too is the soul within each of the
Partzufim (Faces) made up of different parts that express which world and which level within the Partzuf (Face) is being
manifest. That which we attribute to Elohim as His “personality” are in reality the interactions of the ten sefirot of the
Tree of Life. The sefirot are the channels or paths through which Elohim has condensed and revealed an aspect of His
nature (Light) to the various levels within the creation. Each sefirot is a spiritual filter which condense the Light so that it
can be received throughout creation. The word “sefirah” comes from the Hebrew root “safar”, which means to count or
tell. This is the root word for the Hebrew word “mispar” which means to number or count. Thus, the sefirot are the forces
of division, form, and definition given to all things in creation. They are like the skeletal structure underlying Elohim’s
manifestation of His power throughout creation.48

The human soul is also made up of these five unique aspects, each of which relates to a specific level of consciousness.
The five levels of the soul are simply the soul as it is revealed at the levels of the different worlds (olamot)49. The worlds
are not physical locations but rather levels of sefirotic manifestation. The image and form which Elohim has created man
(Adam) corresponds to the human psyche/soul. The pattern for the human soul has been ordained by YHWH. Man, like
Elohim, has intelligence (form) and emotions (image).This is the pattern of the Tree of Life or the sefirot.

46
The Zohar says that when Elohim exhales he does so from His innermost being. Also, having placed His breath into Adam’s body,
this breath is not severed from Him. Thus, man’s soul is an extension of Elohim’s breath and is connected to Him.
47
The Partzufim are how YHWH reveals Himself differently to different entities within the different worlds, each at their level. These
are the different manifestations of YHWH in the olamot. The sefirot are like cells within a body (as each sefirah has 10 sefirot within
it), all cells are similar to each other –yet they combine to make up and form different organs within the human body. The sefirot are
like cell that make up Partzufim. Each Partzuf has 10 sefirot, but it is he Partzuf as a whole that is experienced.
48
Elohim is One and His Name One. The sefirot are tools to Elohim. They have no life or holiness of their own other than what
Elohim gives them. The sefirot manifest to us how Elohim chooses to act in His universe. Through the sefirot and their interactions
can we come and see Elohim, Who is concealed within them.
49
Olam or world / universe comes from the same root as alam “to be concealed”. It is the universe that conceals the Creator. YHWH
is Melek HaOlam “King of the Universe”; the One Who conceals Himself in is world. The different worlds serve as garments for
Elohim’s Light (Tehillim 104:3-4). The Zohar explains that the supernal worlds resemble a ladder where each lower level is beneath
the one above it. The higher worlds also enter into the clothed within the lower worlds. Elohim’s essence surrounds all worlds but yet
it permeates the innermost essence of all reality and is clothed within it.
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A child is born with a complete personality, but aspects of the personality are latent or concealed. The newborn does not
yet possess a conscious mind. For a newborn child the external world of the senses has not yet become separate from the
internal archetypal and worlds of the spirit.

Since the body is the physical vehicle for the soul, the state of the soul will be determined by the state of the body. The
body therefore is a vessel through which the soul can realize its potential in a world created and equipped for that purpose.
The true essence of a person is not the body but rather his soul.

Let us use the simple analogy of a glassblower who decides to make a beautiful vessel. This decision comes from his
innermost will, the level of Yechidah. The glassblower himself before he begins to blow out is the level of the Chayah.
The breath (Neshamah) comes from the mouth of the glassblower and flows as a pressurized wind (Ruach) through the
glass blowing pipe, expanding in all directions and forming a crude vessel. The wind comes to rest (Nefesh) in the
completed vessel. This provides us with a model for comparing the various levels of the soul and states of consciousness.

Nefesh (Appetitive Awareness))

The level of soul that emanates Malkhut (Kingdom) is the Nefesh50. The Nefesh51 is simply the life force energy that
keeps the soul connected to the body. The Nefesh is today called the ego, lower self that part of you that recognizes that
you are you. This is the lowest level of the soul and serves as an interface with the body. The Nefesh is your conscious,
awake, rational mind that is dominated by the sensorial input from the external corporeal world. Nefesh comes from the
Hebrew word “nafash” which means to rest as found in Shemot 31:17.

A newborn child is in a state of ibbur. Ibbur is the lowest mental function of the human soul. This also called Malkut
consciousness. A child has knowledge of the world of spirit from which its soul has come, but it has no cognitive ability
to recognize it or form a conscious conception of those worlds. A newborn also lacks the ability to communicate in a way
that is an expression of cognized thought. As the body of the child grows, so the conscious mind develops also.

At the moment of birth, it is not just the body of the child that is disconnected from its source of life (the umbilical cord)
but the soul too is disconnected from absolute subjection to its source, the spiritual realm. Molded in a reality of the
physical, the purely spiritual soul is forced to submit to an alien constitution of its new home, and subjugation to the
senses, with its spiritual awareness obliterated or repressed to the abyss of the subconscious mind. 52

This is not to say that the fetus, while yet in the womb, does not have soul. The soul is nevertheless not confined to the
physical realm of time, matter, and space, not yet having been integrated into the person of the fetus. The consciousness of
the fetus in the womb is at its highest form, unrestrained by the governing powers of the material world53. We experience
this on a very limited level when we are asleep and dreaming. In the realm of sleep there is no time, space, or matter.

50
Also called the animal soul or lower soul. It is the part of the soul attached to the earth.
51
Also called the Nefesh Behemoth –animal soul, as even the animals have a nefesh.
52
Talmud, Niddah 30b- “While a fetus is yet in the womb a person is taught the whole Torah…And at the moment of his entry into
the world, an angel comes and slaps him on the mouth, causing him to forget the entire Torah…”
53
Talmud, Niddah, 30b concerning the baby in the womb- “he sees from one end of the universe to the other.”
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During sleep the soul reconnects with the spiritual world for an indefinable period. While asleep the soul transcends the
limits of the physical plane of existence. It can become aware of future events, secrets of the universe, or receive messages
from the higher realms.54

The conscious mind is formed by the experiences in the physical world. As one ages in this world, the sensitivity and
inner awareness of the spiritual dimensions is lost, and is pushed into the area of the mind called the unconscious. After
we learn to speak, the mind has already made a strong division between sensorial reality and the spiritual reality. The
sensorial reality is called the conscious mind and the awareness of the spiritual is called the unconscious.

Before one can experience the next level, Ruach, all static must be tuned out from the internal and external stimuli that
occupies ones thoughts. This requires a quieting down of the awareness of the physical.

Ruach (Emotional Awareness)

The level of the soul that emanates the Six is the Ruach55. The Ruach, which means either Spirit or wind, is one’s
emotional soul (one’s spirit). The Ruach is subject to influence from the Neshamah as well as by forces surrounding a
person from below. So like the winds, one’s Ruach, i.e., one’s emotions, come and go and change constantly. Within
man, the Ruach corresponds to one’s personal unconscious, or as the psychologist Carl Jung would say, the “shadow”.
The Ruach is one’s motivations and conceals one’s true feelings about issues, which may or may not be consciously
known.

Herein are the masculine and feminine attributes and a synthesis of both attributes. It is these emotions that are felt
strongest by the Nefesh/Malkut consciousness or reality. The sefirot that influence the Nefesh are the ones closest to
Malkut, the triad of Hod (Female), Netzach (male), and Yesod (both male and female).

When the child reaches the Ruach consciousness (around the age of puberty), it is often misused. Instead of using the
Yetziratic force to explore inner space and find meaning in our life, it often is used in its most primitive state of sexual
activity and arousal. Sexuality is only one expression of the Yetziratic consciousness. Once a person matures this
uncontrollable passion loses some of its power and influence. If one does not mature on this level, then they are spiritually
unbalanced and sexually unfulfilled. Ruach consciousness, in order to be in balance, must include Netzach and Hod, along
with Yesod. Netzach and Hod tempers the Yesod energy and allows it to ascend, manifesting its hidden potential. In order
to make a living and support ourselves requires us to have an efficient amount of Yesod energy to motivate us to work and
be self sufficient.

Netzach is the force that drives one forward to get a job done and done right. Netzach wants us to succeed at our job. Hod
is the force that makes you want to have things. Material things are not unspiritual. The Scriptures teach that many of the
tzaddikim of the TaNaK were wealthy. Wealth is a good thing, whether it is spiritual or physical wealth. Wealth, like other
material things, can be misused and abused if one does not allow the natural order of the sefirotic ascent.

54
The student may want to read my booklet, “I HAVE A DREAM”.
55
Wind, spirit,breath
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Without the proper guidance of the next triad of Chesed, Gevurah, and Tiferet, the force of Malkut draws a person down,
instead of allowing him to ascend the ladder. Chesed seeks liberty and freedom to do as one pleases, while Gevurah is self
discipline, and doing the right thing is Tiferet. So, you can see why we need a proper balance from this higher triad to
properly balance the triad below in the Ruach consciousness.

Human emotions correspond to the Yetziratic level. They are fluid like water and can be blown by every wind that comes
our way. Emotions are unstable and without form. The entities that inhabit this world are called spirits. In Hebrew the
word is ruchot or winds.

Tiferet alone offers clarity and stability of emotion to survive the storms of emotion in Chesed and Gevurah. It is the
proper balance of Chesed, Gevurah, and Tiferet that is required for a healthy, balanced, and stable emotional state. These
sefirot are manifested by our personality traits and influences. Maturity is required in order to develop an awareness of the
forces motivating our actions and emotions. The will to do the right thing is a sign of a mature balanced individual. When
Tiferet is developed, we have a proper perspective of right and wrong. Chesed and Gevurah reside in the unconscious
since we are many times unaware of their influence. These can only be balanced by Tiferet. This state of being is called
yenikah or spiritual adolescence. The mind must always rule over the heart. Emotions are not to be subdued or denied, but
they must always be held in check and put in their place.

Tiferet consciousness is the inherent state wherein you exist within a known foundation with a construct and boundaries.
Instead of a prison of your own making, it becomes the shelter built on a solid foundation that can withstand the storms of
this life. This state means Chesed and Gevurah fine tune Tiferet, and then Yesod will be properly aligned under Tiferet, as
will Netzach and Hod.

Next is what the sages called Binah consciousness. It is written in Avot 5:21, “At forty, one achieves Binah
(understanding).”

Neshamah (Intellect)

The level of soul emanating Binah (Understanding) is the Neshamah.56 This is the soul proper; one’s Higher Self and
corresponds to the realm of the mind. It is the level of clear, detached, and removed analysis. The way we think is often
influenced by how we feel at the time. The way we feel can be influenced by what we want or desire physically. Normal
spiritual development is that we learn to rise above our desires of the flesh and discipline them.

56
In the spiritual realms, closeness is defined as likeness or resemblance not a physical proximity. In the higher realms of the spirit
there is no concept of time, space, and matter. When two levels are incompatible they need a bridge or connector between them. Thus,
we need the Ruach as a bridge between the physical body and the Neshamah soul. The Ruach is the transmission of spiritual energy
and links the physical and spirit.
85
Neshamah consciousness is when one begins to explore inner space. Neshamah consciousness requires one to be at
shalom with their lot in life, when emotional confusion is overcome and physical desires are present but not dictating to
one’s actions .This is true spiritual maturity or adulthood and the first level of the mochin (brains).

The correct order of ascent is physical desires, emotional balance, and then thoughtful contemplation. Justifying what is
wrong or emotional imbalance to fulfill physical desires or actions is mental abuse. Man was created to work and guard
the Gan Eden (his soul). A spiritually mature person rises to a level wherein both the male and female attributes operate in
a state of harmony and balance.

One’s Neshamah is also one’s guardian angel and one’s destiny. The Neshamah (with the Chayah and Yechidah within
it) always stands in the presence of YHWH, in that place which is called the supernal Gan Eden. The Neshamot of Yisrael
collectively form a single spiritual Body. So when a Yisraelite violates those mitzvot of the Torah whose punishment is
being cut off (karet), one is cut off, or disconnected, from one’s Neshamah above.57 This is the true state of psychological
exile.

In our glassblower analogy, we could add that the glassblower needs a tube in order not to burn his mouth. He cannot
blow directly into the hot molten glass because his body and the material he is working with are incompatible. In the same
manner, we need the Ruach as an intermediate link between the Neshamah and the part of the soul that rests in the human
body. Without the Ruach, our bodies would be destroyed by the contact between the Neshamah and the Nefesh.

There is one more spiritual level that can be attained in this life. The level of Chayah consciousness is experienced by the
sage, the prophet, or spiritualist.

Chayah (Divine Life- Force)

The level of the soul emanating Chokmah (Wisdom) is the Chayah. The Chayah is like a “super-soul”, in that it is
concealed within the Neshamah, and guides it. The Chayah can be called the spirit, or motivation within the Neshamah
soul. This Hebrew term comes from the Hebrew words “chai” which means “life” and “chayut” which is “life force”.

According to our analogy, you have breath, the wind, and finally air resting and forming the vessel. What would come
before the breath? It would be the air in the blower’s lung or the life-force of the Creator of the vessel. This is the Chayah.
This life-force is not yet separated from the glassblower. It is the experience of the being within the realm of the Divine.

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The “fires of hell” are merely a metaphor. There is only chemical fire and burning in the physical world, but not in the spiritual
realms. The concept of “hell fire” is translated that way because we can only relate to concepts after they have been clothed with
physical analogies. “Hell” is an experience that the limited human mind cannot comprehend as long as it is restricted to this physical
world. It can be described as an experience of intense embarrassment and frustration, and like waking up from a dream about
affluence and luxury only to face a reality of poverty and wretchedness. It is the reaction of the soul upon confronting the ultimate
perfection and holiness of YHWH after death. Time and space does not allow me to go further into this concept in this teaching.
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 Yechidah (Uniqueness)

The level of the soul emanating the Keter58 (Crown) is the Yechidah. Within man, the Yechidah contains within it that
spark of the Divine which we call the Shechinah. The Yechidah is the essence of the soul, or as the Zohar calls it, the
“Nishmata d’Nishmata”, the soul of the soul. The word comes from the Hebrew word “echad” or “unity/oneness”.

In the glassblower analogy the Yechidah would be the decision to blow in the first place. This places one within the
psyche of the blower himself. The unique idea to create a vessel would be on the Yechidah level of Union with the
Creator. Essence is the highest level of consciousness. Anything beyond that is entering into the realm of the
unimaginable.

The Three Lower Levels

In relationship to man, it is only the three lower levels of soul, the Neshamah, Ruach and Nefesh that inhabit our physical
bodies. The upper two levels of soul, the Chayah and Yechidah are too sublime and lofty to fit into the body. Therefore,
these two surround the body from the outside, and are called Makifim or auras. Another term used for the highest two
levels of Chayah and Yechidah is Atarot or “Crowns” 59because they transcend our individual personalities .They will be
internalized in the Olam HaBah (the World to Come).

The three souls within the body are called by their capital letters, thus they are the NaRaN60. Together, all five are called
the NaRaNHaY. The NaRaN are also called the “ohr penimi”, the inner light. The Chayah and Yechidah are called “ohr
makif”, surrounding light. As it is above, so it is below. Z.A. (Zeir Anpin) who is Tiferet /the “Man” above also has
NaRaNHaY. He is the King of the Universe and the Elohim of Yisrael. It is Tiferet Who raises His Right Hand in mercy
and Left Hand in justice. This is the Living Torah –Moshiach. This is the secret of His Mochin (brains).

The Soul and YHWH

The Set apart Name of Elohim-YHWH ( h v h y ) is called HAVAYA. For the traditional Jewish people it is HaShem

(the Name). YHWH comes from the Hebrew root word “hovei” which means being. When the letter yud ( y ) is applied to

a root verb, it transforms the verb from the passive to the active tense. Thus YHWH correctly translated would mean
“active being” or the “being of the universe”. This is the Name by which Ain Sof manifests Itself to creation. Each level of
the soul corresponds to one of the Hebrew letters of the YHWH and one of the four worlds. 61

58
Keter is also called Ra’avah lla’ah-the Supernal Will. It is the raw essence of being.
59
A crown is a symbol of being able to perceive or grasp a spiritual concept with our minds. Thus, the crown transcends human
intellect and sits on top of the head. In the world to come these crowns will be in their heads. Man will be able to perceive the radiance
of the Divine to the greatest extent possible without losing his individuality.
60
Rabbi Chaim of Volozhin (1749-1821) has written, “The top of the nefesh cleaves to the bottom of the ruach, and the top of the
ruach cleaves to the bottom of the neshamah, and likewise all of them.”
61
See the five worlds and levels of the soul in Yeshayahu 43:7-My Name, My Glory, Creation, Formation, and Complete.
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 • YUD- y represents the world of Atzilut62; the Chayah soul; the sefirah of Chokmah. The YUD is the symbol for

the purely spiritual and the kadosh (holy). It is the part of the soul that is within the Higher Self and directs it
towards Elohim. This part of the soul is the source of Divine communion and the prophetic. In man and the Body,
it is the right brain and manifests non-verbal suprarational communication and expression. At this level all is good
(tov).
• HEH- h represents the World of Beriah63; the Neshamah soul; the sefirah of Binah. The HEH is the symbol for

the pure mind and thought. It is the Higher Self or pure consciousness. It is the vessel for Divine revelation from
the YUD. This is the level of Ruach HaKodesh (Holy Spirit).HEH is the left brain and manifests as rational,
verbal, sensorial communication and expression. At this level most is good, but evil has its source. Herein is the
Throne of Glory, the supernal Gan Eden, and a spark from the World of Atzilut is concealed. That spark is the
Shekinah.
• WAW (VAV)- v represents the World of Yetzirah64; the Ruach soul; and the six sefirot. The WAW is the realm of

human emotions, and the shadow of the conscious mind. Herein the Higher Self is clothed in a cloud (veil) of
conflicting and fluid like emotion. It is the heart and is manifest in feelings and passion. This is the spiritual realm
of the malakim (angels), shedim (demons), and the astral plane. Good and evil are both present here and are on
equal ground. On this level emotion manifests as autonomous beings, or our own personal angels and demons.
Herein is concealed the Higher Self .This realm is also the lower Gan Eden where Adam was created! We also
experience this sphere during dreams65 and visions.
• HEH- h represents the World of Asiyah66; the Nefesh soul; and the sefirah of Malkut. HEH is the physical world

and the reality of the senses. This is the place of the EGO, the small self, the consciousness that a person calls self
and is identified with their body. Here all the higher levels combine; body, soul, spirit, emotion, and intellect. This
is the world where evil dominates and influences the animal consciousness of man. This is the world that Adam
fell into when he fell. This is the world of the final redemption (tikkun) will take place. With the tikkun of all
things, the worlds will be unified and there will be an open flow of the supernal worlds into the lowest levels.

62
Atzilut comes from the root word “etzel” or closeness or nearness.
63
Beriah comes from the root word “bara” meaning “to create”.
64
From the Hebrew word “yatzar” meaning “to form”.
65
During sleep the inactivity of the body weakens the assertiveness of the consciousness, resulting in involuntary thought patterns
known as dreams. The reverse is also true. If the mind is inactive, the body follows likewise, minimizing the control of the mind and
inducing sleep and its fantasies. Death, therefore, occurs when either the physical manifestation of the soul has terminated due to
biological impairment, or the soul has been retrieved by the Creator without biological cause. But, while the soul, at death, is no
longer manifested in the material realm of existence, it remains operative on its original plane of existence, the spiritual realm. It is the
body which expires upon death, not the consciousness. Energy cannot be destroyed, but it can be changed into another form.
66
From the Hebrew root “asah” meaning “to make”. It has the connotation of completion or final action in making something.
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 The Body and the Parts of the Soul

The different parts of the soul are concentrated in distinct body organs. Nefesh is in the blood. The Torah characterizes
blood as Nefesh when it prohibits the ingestion of blood, “Ki hadam hu hanefesh”, “for the blood is the Nefesh.” The
blood of a person is his source of organic life. If blood stops flowing to a limb in the body, the limb will atrophy and
waste away. The body part that has the most blood is the liver and Nefesh is primarily concentrated in the liver and the
left ventricle of the heart. The limbs of the body are the tools for all human action, thus bodily action, Maaseh, of
Mitzvot, such as stretching your hand to give charity, or walking to hear a Torah lecture, is an expression of Nefesh.

According to the Midrash, Ruach is the part of the soul that “rises and descends.” This soul part rises to the mind and
then descends to the body, connecting our thought with our deeds. What is the intermediary between the mind and the
limbs? Feelings. All emotions stem from Ruach. It is also related to dibbur, speech, a wind that connects the mind’s
thoughts to the physical mouth. Speech also connects people to each other. Speech primarily strengthens the emotions that
you are feeling. Why do words have such an impact on the heart? Because emotions and speech are expressions of
Ruach while an act is a manifestation of Nefesh. Our emotions usually dictate how we act, thus, Ruach is usually the
deciding part of the human personality. It is concentrated in the heart - the source of all emotions. Feelings of purity,
such as fear of violating Divine mandates are expressions of Ruach.

Neshamah is located primarily in the mind. The Neshamah is the most spiritual of the soul parts. It is pure intellect. One
feels Elohim’s “breath”, with Machshava, pure thoughts, such as when you fully understand an abstract, correct, and
moral principle.

Chayah and Yechidah are levels of holiness that are hardly attainable for most men. That is why they surround man and
do not enter man. They form a protecting shield and occasionally send to the individual flashes of inspiration. Since
these levels of soul are outside man’s essential personality they are not internalized within a physical body part.

The perfect hierarchy within man is one in which the Neshamah rules over the Ruach and Nefesh. Obey the clear voice
of pure thought, then allow clear logic to inspire emotions and finally let pure emotions control the body and guide its
lusts. In symbolic terms the ideal arrangement is mind then heart and then liver. Elohim teaches this lesson by the very
makeup of a human being. Elohim placed mind (which holds the Neshamah) in the skull, the highest point of the body,
the heart (the place of Ruach) and liver (the seat of the Nefesh) are beneath the head, thus indicating that the head should
rule the others.

The Hebrew terms for mind, heart, and liver are moach (mind), lev (heart) and kaved (liver). An acronym of the terms is
Melek – king. When man lives a life of mind first and then heart and liver, he is king over his lower self. Frequently, we
reverse the order. Our lusts lead. For example, we desire someone else’s money, or we are lazy and seek to avoid
performing a moral duty, we then arouse our heart to love that path and we employ our mind to rationalize and justify
misbehavior, saying, “He did not need that money anyway, I will use it for better purposes than he,” or “The duty will be
performed by someone else, I can safely ignore it.” In these instances our livers were really first, followed by the heart

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and then the mind. The first letters of Kaved, Lev, Moach, (the reversed order) spell Kalem, which means embarrassment,
shame, and death. A life in which lusts rule inevitably ends with the unholy triad of embarrassment, shame, and then
death. Man does not deserve a life of embarrassment and shame. Man deserves great honor. Man was created in the
image of Elohim and as a result deserves respect.

The Influence of These Forces Within

Living in this physical world experienced by the senses is the first step for every human. Problems occur in the world
because the majority of mankind never develops beyond this primitive state of consciousness. Everyone needs to develop
this Nefesh consciousness to live a successful live in this world of Asiyah67. But unfortunately, often the upper worlds of
the spirit are never explored, cultivated, or mastered. Within every one of us the upper realms of sefirotic consciousness
exists.

The higher forces influence us every day. They influence how we think, what we feel, our definitions of right and wrong,
good and evil are all defined from these powers within. Dr. Carl Jung called this the teleological aspects of the human
psyche. An easier way to express this is to say that there is something within all of us that is forming and guiding our lives
towards some preconceived conclusions and lesson.

Most of us would rather allow these forces to control us and shape our future rather than learn to understand these forces
in order to control them and thus control our lives and future. Like a ship at sea we allow these forces to toss us about by
the storms in our unconscious. These are manifested in rational or even irrational moods, impulses, hunches, and the like.

Most people only reach the level of Nefesh Consciousness. Very few people ever overcome the temptation of physical
desires and exercise self-control. In order for us to reach this level of consciousness we must have Tiferet
/Harmony/Moshiach at the center of our Tree of Life.

Knowledge of the sefirot, the human soul, and the Tree of Life can help each one of us mature spiritually. We must learn
to be aware of the forces within the human soul and what lies in the hidden man of the heart. Then we can work out our
own salvation through the Moshiach Yahshua by working and guarding our Gan Eden in accordance with the supernal
pattern.

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The lower world of action.
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 REVIEW:

Nefesh Consciousness: the realm of sensorial desires (Asiyah)

Ruach Consciousness: the realm of balancing love-mercy and discipline or structure (Yetzirah)

Neshamah Consciousness: the realm of thought, contemplation, and detachment (Beriah)

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92
 Revelation
An Introduction©

©2010 Rabbi Edward L. Nydle

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 THE REVELATION OF MESSIAH

Introduction: Part 1
Rabbi Edward ‘Levi’ Nydle /Levi bar Ido

This is an introduction to the Book of Revelation in the Brit Chadasha. I think it is appropriate that we
study the words of our Master Yahshua to the seven Messianic congregations in Asia Minor because He is
referring to teshuvah [Hebrew for return] and over-coming the self/ego. But, before we start we must lay some
foundations before we can study the Book of Revelation. Let us begin this introduction by opening to Shemot
[Exodus] 25.40.Elohim is speaking to Moshe and giving him the instructions for the Mishkan or the
Tabernacle.

SHEMOTH 25:40 “So see68, and do according to the pattern which was shown to you on the mountain.

When we begin a study in the Book of Revelation we have to be careful not to apply twentieth century
interpretations to what we find within the text written in the First Century. There is no other book in the Brit
Chadashah, or the Scriptures that is more misinterpreted than the Book of Revelation. I believe this is
because people fail to understand how to read it, and also they have attempted to interpret it by disconnecting
it from its Hebraic words, references, and roots. When a person does that, we end up with some pretty
ridiculous interpretations of this Book. The Book of Revelation is a book that is dealing with several things
on several layers.

Elohim says to Moshe, “See that you do everything according to the pattern.” In the Book of Revelation we
have to recognize the archetypal symbols found in the Book. Archetypal means “pattern”. Now once we
understand that we can understand a lot of this Sefer. When Elohim instructed Moshe to make everything
according to the pattern, I do not believe that he saw in the pattern was what was made in the physical world.
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NOTICE See and do – it is very similar to the words of the Zohar – it is always “See” – the Talmud says “Hear.”
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But rather, he saw on the mount archetypal symbols in which he interpreted into physical realities in this
world.

A definition of an archetype is: a primordial psychic ordering of images that have a collective or
generalized quality; it also being a living dynamic agency that inhabits the collective psyche. So, an
archetype is a symbol that is collective, or known by all mankind. We may find it manifested in various
cultures and religions, but the archetypal symbol is the same. We see this in our dreams and the visions of the
Navaim [Prophets] in the Scriptures. Symbols are not the object which they represent but living forms of
eternal energy from Elohim.

The Book of Revelation is “mystical”. I know many people are afraid of that word, but I have no other word
to use besides the Sod level interpretation found in PaRDeS (sod is the deepest level of interpretation of the
Torah). Apocalypses means – a revealing of what is hidden. It comes from the Greek word calypto – to cover
or hide, and apo – away from. Apocalypses means– to take the cover away from. A cover hides something
underneath it. The Book of Revelation means “taking the cover off of something to reveal, or to reveal Him”.
The Book is a revelation of Yahshua the Moshiach, expressed through archetypal symbols.

The Book of Revelation is a “shattering of the world as we know it” and a “reforming”. It follows the
pattern of taking what is and bringing it into chaos, taking that chaos and bringing it back into an order or
unity. It is the reforming or renewing of what once existed in wholeness. It follows the pattern of: Revelation;
Judgment; Punishment; the Reforming of a new world.

Now with that pattern established we can see it not only refers to the physical world as we know it, but it
refers also to the human psyche. It happens to our minds all the time but we are not aware of it. A new truth is
revealed to us, passing judgment on our ideas, beliefs, opinions, and concepts in which we have held on to in
our lives. After the punishment of those false concepts there is a reformation of the human mind in order to
grasp those concepts. We do it all the time, but we are not aware of the Revelation pattern. When we heard the
Name YHWH we realized that was a true revelation and we passed judgment on our old concept of “G-d” and
punished it by not saying it, and reformed our vocabulary to express the Name YHWH. The same pattern
holds true with Shabbat, kashrut, tzitzit, or anything that the cover is taken off and revealed to us.

The Book of Revelation also covers many things within linear time and things outside linear time. We have
to understand there are people breaking fellowship and establishing whole movements on whether it is pre-
trib, mid-trib, or post-trib. This is childish nonsense and has no place in the Nazarene Movement.

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 The Book of Revelation deals with the past, the present, and the future. The Scroll also deals with things that
are eternal and outside of time. It deals with the human psyche, or the human mind. So in Hebraic thought we
could say, “You are all right”. Whenever we isolate one aspect of the Book and say this is that, then we are
wrong. Now with that being said, we have to understand some basic concepts before we can open up the
Book.

Let me read a quote first: Time is an accident consequent upon motion and is necessarily attached to it.
Whenever you have motion you must have time. Neither of them exists without the other. Motion [movement]
does not exist except in time, and time cannot be conceived by the intellect except together with motion. And
all that with regard to which no motion can be found does not fall under time.

Now grasp that concept in order to understand the Book. The concepts that we call time, space, light, mass,
and energy, are all part of the Creation and may be viewed as reflection of Elohim’s attributes. Now since we
find these elements within the physical world of Creation – time – space – light – mass – energy – they must
have something that corresponds to those concepts in the spiritual realm. This is very important in
understanding who Elohim is, who we are, what is going to come, and how we are going to get there. And as
we get into this study you will realize the purpose of the mitzvoth were to bring the spiritual realm into the
physical. That is the whole purpose of the mitzvoth. So when we observe the mitzvoth only on a physical realm
and not realizing that truth, we are not fulfilling the true purpose of Torah. If all we are doing is following
rules we are missing the whole point of the mitzvoth. So without PRDS – pashat – remez – drash – sod – we
will never understand the true meaning of the mitzvoth.

Let us consider some things to begin the study. There exists what is called ‘spiritual time’ – these are events
not constricted to the linear aspect of time. I could give the example of the Moadim (Feasts) – they do not
follow a linear motion, rather a circular motion, which means they are eternal. They do not travel along time,
so they are actually spiritual time. And many things within the Millennium and the Olam Haba [the world to
come] should be placed in spiritual time. So we can see then all the arguments over calendars that are actually
moot because they don’t follow linear time anyway.

We have what is called ‘spiritual space’. It is a dimension beyond our own and it includes several places we
find on the earth that were given to us by Elohim, such as the Mishkan, the Byet HaMikdash: the places in this
physical world that Elohim could exist in a spiritual space. YHWH said, “I want to dwell in the midst of you.”
But, we have to understand that Elohim does not dwell in time or space. He has to exist in spiritual space. This
need for a spiritual space required the making of the Tabernacle according to the pattern in order to provide
the proper spiritual environment in which Elohim could dwell. The creation of a spiritual space is necessary

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for YHWH’s spiritual light to be transmitted to mankind. Just as physical space is needed to give off physical
light, so in the spirit realm there must be made a spiritual space in which the spiritual light can be transmitted.
Which brings us to the concept of spiritual light. We could say that this:

Spiritual light is Elohim’s Word – be it the Torah or Moshiach.

His Word and His Will are constant. We are told that the Torah is a Lamp unto my feet and a Light unto my
path, therefore the kavod [glory] of the Shekinah of Elohim is usually represented in Scripture as Light.

We also have the concept of “spiritual mass” [not physical mass]. We could say this is any entity be it a
malak [angel] the Shekinah, and it would also include demons [shedim]. So we could say the spiritual mass
can manifest physically, but they have spiritual mass.

This then leads us to spiritual energy. This would be the result of the work done in the spiritual realm by
spiritual energy. It would be a corresponding spiritual truth to what we know as electricity. So there is a
spiritual energy that can be released.

According to the Zohar Shemot Section II 88a

Therefore the Sabbath is more precious than all other times and seasons and festivals, because it contains and
unites all in itself, whereas no other festival or holy day does so.’ Said R. Hiya: ‘Because all things are found
in the Sabbath it is mentioned three times in the story of Creation: “And on the seventh day Elohim ended his
work”; “and he rested on the seventh day”; “and Elohim blessed the seventh day” (Gen. II, 2, 3).’

Since the Shabbat is mentioned three times in the work of Creation [Bereshith], we have three pilgrimage
feasts known as Sholesh Regulim (Three feet) - Pesach, Shavuot, and Sukkot, which are called Sabbaths and
relate to the service in the Temple. On those festivals, Yisrael was to go up to Yehrushalyim where the
physical temple contained the spiritual space for Elohim to dwell. We can find that in Devarim
[Deuteronomy] 16.16.

To help us understand the relationship between time and space, we can use the illustration of the game called
Chess. To be an expert in Chess involves knowing the strategy between space and time. There are 64 squares
on the board that you may occupy, and time deals with how many moves you are ahead or behind your
opponent. Chess requires you to think ahead. A good Chess player is thinking ahead of his opponent and is
thinking in concepts of space and time: example- How many moves is it going to take me to get there? What
moves will the opponent make? Experienced players of Chess often trade space for time to figure out if it is

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good to give up space in order to buy time. It is all about time and space. Once you begin playing Chess, then
you understand the dimensions of the game, and understand this concept of space and time. So, the better you
grasp the concepts of strategies and the dimensions of Chess the better Chess player you can become.

In math there are many complex equations that cannot be solved without injecting what is called a “fourth
dimension” – something beyond x-y-z – which corresponds to the three dimensional space. Sometimes
mathematicians have to inject what is called a “fourth dimension” in order to solve the equation. And physics,
especially quantum physics, show the relationships between things, energy, mass, time, and space. Albert
Einstein came up with e = mc squared: energy = mass x the constant speed of light squared. He was one of the
very first to link energy and mass and the speed of light.

There have been atomic clocks through the atmosphere in different directions arriving at the same
destination at the same moment in time, but when they check the clocks, their times were different. Thus,
showing that speed through space affected time. That is a known scientific fact. Just because we do not
understand something does not meant it is not true. It is just that you cannot wrap your mind around it because
it has not been revealed to you.

This brings us back to the Shabbat! Shabbat transcends time. The Shabbat is a type of the Millennium
because the Messianic kingdom is the seventh millennium in time.

Zohar Shemot II 88a:It contains and unites all within itself. The unique character of the Sabbath is expressed in the words: “Between Me and the
children of Israel.” And because the Faith is centered in the Sabbath, man is given on this day an additional, a supernal soul, a soul in which is all
perfection, according to the pattern of the world to come. What does the word “Sabbath” mean? The Name of the Holy One, the Name which is in

perfect harmony at all sides.’What does the word ‘Shabbat’ mean? The Name of the Holy One, the Name which is in
perfect harmony at all sides. And this is based upon the mythical significance of the three letters of Shabbat: a
shin-bet-Tav.

Zohar Shemot “Section II 205b:‘The prayer offered by the holy people on the Sabbath is of three parts,
corresponding to the three Sabbaths, but being in essence only one. [Tr. note: i.e. the Sabbath of the Creation,
the Sabbath on which the Torah was given, and the Sabbath of the Millennium.]

From what we have learned thus far we can arrive at the conclusion that spiritual space deals with a physical
place and a means by which Elohim can reside or dwell among His Creation even though it has fallen.
Bereshith – which starts out with a bet a, which means house, or dwelling place. So the whole purpose of
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Creation was to create a house or a dwelling place for Elohim to reside in the lower realms. The Gan Eden
was a place in which the environment was so that Elohim could walk with Adam in the ruach of the day. [Pay
attention to that because it will show up in the Book of Revelation.

We also knows that this space [Gan Eden] was corrupted by the fall of Adam and Chawah and they were sent
into the wilderness. They were exiled out of the Gan Eden in a Diaspora.

Then Elohim’s redemption process brought the children of Yisrael to Mount Sinai where He had planned to
give them immortality. But once again sin corrupted the place – the sin of the golden calf. Elohim wishes to
reside with His people so He gives Moshe the pattern of the Mishkan [Tabernacle] in order to once again
create this spiritual space within a sinful world where He can reside with His people. We read in Shemot
concerning the “heavenly pattern”, and the Zohar says that Elohim made everything in this lower world along
with the same pattern that is in the upper worlds.

This brings us to what we all know as spiritual truth revealed by Elohim in His Word: Our body is the
temple of the Ruach HaKodesh, just as much as the Mishkan and the Bayit HaMikdash. The Tabernacle was
constructed to pattern the image given by Elohim to Moshe. Mankind is created in the image of Elohim.

If we study the Temple and we keep the Shabbat then we will gain more revelation of our restoration and
relationship with Elohim. Rav Shaul said: These things here on the earth are shadows of the things which are
to come [Colossians]. Since the Temple and the Shabbat are linked together, it is only natural that we would
find them linked in the Messianic Kingdom [The Millennium] which is the seventh millennium, or the 1,000
year Shabbat. There is a link between the two because Shabbat is a place in time, and the Temple is a physical
space with mass – BOTH are times that create a dwelling place for Elohim.

We have to understand the link between space and time, and understand that within the Scriptures there is a
fifth dimension, a spiritual and moral dimension we could say, that declares the status of good and evil – clean
and unclean – profane and holy. What we call a fifth dimension added to the other four. The things here in
physical time and space are indeed only shadows of the spiritual counterparts in the spiritual realm.
An interesting quote: a contemporary of Einstein said this in 1908 – Space by itself and time by itself are
doomed to fade into mere shadows. There is also a sixteenth century Jewish saying that says: Time and space
are one. And there is another ancient saying: from the condensation of the lights were the vessels brought into
being.

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 We are now ready read the first chapter of Hisgalut [Revelation]. You are going to have to read this book
like you have never seen it before. I do not what you to approach this study with preconceived ideas, concepts,
or doctrines that you have been taught in the past.

REVELATION 1:
1 Revelation of Yahshua Messiah,

Why is it we always call it the Revelation of St. John? It is the revelation of Yahshua the Messiah.

…which Elohim gave Him [Yahshua] to show His servants what has to take place with speed. And He
signified it by sending His messenger to His servant Yohanan, 2 who bore witness to the Word of Elohim, and
the witness of Yahshua Messiah – to all he saw. 3 Blessed is he who reads and those who hear the words of
this prophecy, and guard what is written in it, for the time is near. 4 Yohanan, to the seven assemblies that are
in Asia: Favor to you and peace from Him who is and who was and who is coming, and from the seven Spirits
that are before His throne, 5 and from Yahshua Messiah, the trustworthy witness, the first born from the dead,
and the ruler of the sovereigns of the earth. To Him who loved us and washed us from our sins in His own
blood, 6 and has made us sovereigns and priests to His Elohim and Father, to Him be esteem and rule forever
and ever. Amen. [The Scriptures]

HISGALUS 1:1 [OJB]-The Hisgalus [Revelation, Appearance, Exposure of what is Nistar (Hidden), Sod
(Secret), Raz (Mystery) of Rebbe HaMoshiach Yehoshua which asher gave to him to show to his mesharetim
(servants, klei kodesh, ministers) MAH DI LEHEVE (“WHAT WILL HAPPEN,” DANIEL 2.28f) the things
which are destined to take place, and speedily; Rebbe Melech HaMoshiach made it known by sending his
malak (angel) to his mesharet (servant, klei kodesh, minister) YOHANAN. [AMOS 3.7] 2 Yochanan gave
solemn edut (testimony) to the Dvar YHWH and to the edut of Rebbe, Melech HaMoshiach, even to all that
Yochanan saw. 3 Ashrey (Blessed/Happy) is the one reading and the ones hearing the divrei hanevlu’ah
(words of [this] prophecy) and remaining shomer regarding what is written in it, for karov (near) is HaYom
[the time of crisis amd the events related to the Bias HaMoshiach]. 4 Yochanan to the shevat hakehillot
(congregations) in Asia: Shalom from the One who is [SHEMOTH 3.14], who was, and who is to come
[YESHAYAHU 41.4], and from the shevat haruchot (seven archangels) which are before YHWH’s Kes
(Throne) [merkavah chariot throne in Shomayim, YECHEZKEL 1.4-28]. 5 And from Rebbe, Melech

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HaMoshiach, the eidus hane’eman (faithful witness), the BECHOR (Firstborn, TEHILLIM 89.28 [27]) OF
THE Mesim and the Nagid ELYON L’MALKHEI A’RETZ (“Leader, Most exalted of Kings of the earth,”
TEHILLIM 89.27). To the One who has ahavah for us and has freed us [from the Golus of, YESHAYAHU
59.2; 53.3] peyshaeinu [our transgressions, YESHAYAHU 53.5] by [Geulah redemption through the
kofer pedut ransom korban of his nefesh [YESHAYAHU 53.10) in the kapporaj atonement of] the dahm
[blood] of him, TEHILLIM 130.8; YESHAYAHU 40.2; BERESHITH 22.8; TEHILLIM 89.38;
YIRMEYAHU 42.5; YESHAYAHU 53.7; SHEMOTH 12.13; VAYIKRA 17.11].

In the introduction we have spoken of the moadim [festivals], and that they can all be found in the Book of
Revelation. In fact, with the coming of the High Holy Days it is important that we understand the book of
Revelation there are references to the day of HaYom HaKippurim. We find this in:

REVELATION 6:11 And there was given to each one a white robe, and they were told that they should rest a
little while longer,

REVELATION 8:3-5 And another messenger [angel] came and stood at the altar, holding a golden censer,
and much incense was given to him, that he should offer it with the prayers of all the set-apart ones upon the
golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the set-apart
ones, went up before Elohim from the hand of the messenger. 5 And the messenger [angel] took the censer,
and filled it with fire from the altar, and threw it to the earth. And there were noises, and thunders, and
lightnings, and an earthquake.

REVELATION 11:19 And the Dwelling Place [Temple] of Elohim was opened in the heaven, and the ark of
His covenant was seen in His Dwelling Place. And there came to be lightnings, and voices, and thunders, and
an earthquake, and great hail.

REVELATION 15:5-8 And after this I looked and saw the Dwelling Place [Temple or Tabernacle] of the
Tent of Witness [Testimony] in the heaven was opened. And out of the Dwelling Place came the seven
messengers [angels] having the seven plagues, dressed in clean bright linen, and having their chests girded
with golden bands. And one of the four living creatures gave to the seven messengers seven golden bowls
filled with the wrath of Elohim who lives forever and ever. And the Dwelling Place was filled with smoke from
the esteem of Elohim and from His power, and no one was able to enter the Dwelling Place until the seven
plagues of the seven messengers were ended.

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REVELATION 16:17 And the seventh messenger [angel] poured out his bowl into the air, and a loud voice
came out of the Dwelling Place of the heaven, from the throne, saying, “It is done!”

We also see some allusions to Sukkot:

REVELATION 7:9 After this I looked and saw a great crowd [multitude] which no one was able to count,
out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb,
dressed in white robes, and palm branches in their hands,

REVELATION 7:17 because the Lamb who is in the midst of the throne shall shepherd them and lead them
to fountains of waters of life [springs of living water]. And Elohim shall wipe away every tear from their
eyes.”

Now let us go back to the book of Revelation and look at it verse by verse. The reason I spoke about the
Moedim is so we can see that this book is not strictly dealing with physical time and space, but rather spiritual
concepts in which they are alluded to from the Torah.

First of all the first word:

The Revelation - Hisgalus – an unveiling. This is a revelation from Moshiach Yahshua to Yohanan. This is a
revelation given from the Moshiach to Yohanan to be transmitted to the seven assemblies. This, then, puts us
on two levels of revelation right away. Through Revelation 3 it looks at the seven assemblies and is based in a
physical world of linear time, because there were seven assemblies in Asia Minor. So this now helps us
understand that this level of prophecy is the level of da’at [knowledge] of Yetzirah. Now those familiar with
the tree of life will understand what I just said. Then in chapter 4 when we see the words that say “Come up
hither,” it is a higher level of perception [or revelation]. This is the level of Beriah where the revelation is not
limited to time and space and earthly events. Here is where people make some mistakes. Chapter 4 is NOT
dealing with earthly events, but rather a higher revelation in the spiritual realm in the world of Beriah [the
world of Creation]. So it is a higher form of revelation.

Now da’at [knowledge] is directly linked to Tiferet [beauty] which is called The Son, and is the gate of Emet
– [truth]. This Tiferet is associated with the person of Metatron who is called The Head of Creation and is also

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 called The Divine Son of the Father [Chochmah] and the Mother [Binah]. So we have WISDOM,
UNDERSTANDING, AND KNOWLEDGE. Wisdom and Understanding come together in the person of the
Son [Tiferet] which is the gate for Emet [Truth]. That is why Yahshua said, “I am the Way the Truth, and the
Life. Everything has to flow through the Son. In the first few chapters He is seen only on the Yetzirah world
[the world of formation].

The first three chapters concerning the assemblies are in Malkut. Where when He begins to “Come up hither,”
it is dealing with Beriah [the world of Creation] whose center is Tiferet. So it is only natural then, when he is
told to “Come up hither,” that we see a revelation of the Son – or Moshiach! So he ascends from this world to
that world, and that world then, sends the revelation or revealing of the Son to him. Before that he is dealing
with this, so this is dealing with looking down upon linear time. You have to become acquainted with this
outline in order to understand the book, and NOTICE That the Book of Revelation deals extensively with the
number seven, so we know it is dealing with the lower seven sefirot of the tree.

Let me just tell you a little bit about Metatron since I dropped the term. He is compared to Yehoshua –
Yahshua - and to Elohim to teach us [Yisrael] the mysteries of the Torah. The Jewish sages say that he
performs an atoning work for all Yisrael. So this is why we link Metatron with Yahshua. I just want to
reinforce this concept and understanding so that we can understand the Tabernacle and the Temple with
Metatron. Because we are told in the Book of Ivrim [Hebrews] that He is the Cohen HaGadol ministering in
a heavenly tabernacle. Which means there is a heavenly tabernacle and there was an earthly tabernacle. And it
says that He couldn’t minister in the earthly tabernacle because He wasn’t from the right tribe; but because he
is of the priesthood of Melchizedek he can minister in the heavenly tabernacle.

Zohar Shemot Section II 143a And it came to pass that the tabernacle was reared up, the reference being to
the other tabernacle to that which was above, namely the tabernacle of the young man Metatron and nothing
greater. But when the first Temple was completed another Temple was erected at the same time, which was the
center for all worlds, shedding radiance upon all things and giving light to all the world. Then the world was
firmly established and all the supernal casements were opened to pour forth light and all the world
experienced joy which they had never known before, and every one broke out into song and they san what is
called The Song of Songs [The song of singers] and the musicians chant to the Holy One, Blessed be He.

Section 159a Shemot 2:From this we see that the Holy One, Blessed be He, actually gave Moses all the
arrangements and the shape of the tabernacle, each in its appropriate manner, and that he saw Metatron

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[Yahshua] ministering as the Cohen HaGadol within it.And it may be said that the tabernacle above was not
erected till the tabernacle below had been completed, that the youth Metatron could not have served above
before Divine worship had taken place in the earthly tabernacle. It should not be thought however, that
Metatron himself ministered. The fact is that the tabernacle belongs to him and Michael it is that serves there
within Megaton’s tabernacle. There are two celestial tabernacles; one is the supernal concealed tabernacle,
and the other tabernacle of Metatron.

Then there is a quote from the Zohar Section II 164a that compares Metatron to Elohim. It says:

The tabernacle which Moses constructed had Yehoshua for its wakeful and constant guard, for he alone
guarded it, and was called the ‘young man’ namely Yehoshua [Joshua] of whom it is said: Yehoshua the son
of Nun, a young man, departed not out of the tent.

It’s very important that you understand they are talking about Joshua the son on Nun, however we take it on
another level to Yahshua! Later in history it was another young man who guarded it, namely, Shemu’el
[Samuel].

For the tabernacle could only be guarded by a youth. The Temple, however, was guarded by the Holy One
Himself, as it is written: YHWH guards the city, the watchman waketh but in vain, and who is the watchman?
The young man Metatron. And you holy saint, you are not guarded as the tabernacle was guarded, but as the
Temple was guarded namely by the Holy One Himself.

We have to know that they connect Metatron with atonement.

MIDRASH RABA Numbers 12.12 When the Holy One, Blessed be He, intimated to the ministering angels
that they also should make a tabernacle. And when the one below was erected, the other one was erected on
high. The latter was the tabernacle of ‘the youth’ whose name was Metatron, and therein He offers up the
souls of the righteous to atone for Yisrael in the days of their exile. The reason then of why it is written – the
tabernacle was because another tabernacle was erected simultaneously with it. In the same strain it says: The
place for YHWH which thou has made for Yisrael to set up the thee to dwell in, the sanctuary of YHWH which
thy hands have established.

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 And then the Zohar even connects Metatron with the Rod of Mosheh, saying that this rod is the Metatron,
The one side of whom comes life, and the other side death. Yahshua says in the Book of Revelation He holds
the keys of life and death – the Keys of David.

Now let’s go to the second word. The Revelation of Yahshua Messiah. As we said, Tiferet – the heart – is the
gate to knowledge and beyond. So remember Tiferet is the gate to everything in the upper sefirot. And then we
have the foundation of the world right below Tiferet. So Tiferet could be called the foundation of this world
Beriah. The world of Beriah serves as the foundation for the world of the supernals. You have to understand
these concepts. If you do not get it you will miss out on the new Yehrushalyim and about the foundation
stones.

Those that are familiar with the tree of life: I want you to study it and look at it; it’s nothing to be afraid of.
It’s nothing that will run contrary to what is written in the Scriptures.

Now Tiferet represents YHWH’s salvation - Yahshua – to ALL the world, and salvation extends down that
center pillar and is known within Jewish circles as Derech HaShem – the Path of Elohim - that man can follow
back in his return to Elohim. Otherwise, in order to have salvation, it must flow through the Son who connects
all worlds and brings salvation to all worlds, and brings mankind back to the Father. Yahshua said this
Himself, in Yohanan 1.51, when He called Himself Ya’aqob’s Ladder. He was acknowledging that HE was
the salvation for all the world, and in order to have salvation you had to climb Ya’aqob’s ladder which is the
Moshiach. The perfect revelation of Elohim has to descend down the ladder of the Son and truly righteous
person [the tzadik] down here in the Malchut must ascend the ladder to gain that revelation. So while we are
climbing up the ladder of the Son Elohim is descending and ascending up the ladder the revelation of Himself.
Thus Yahshua becomes the perfect revelation of Elohim. This is what the Book of Revelation is all about.

If you grasp that concept you will grasp the book. If you are looking for black helicopters and frogs and
demons jumping out of the water, beasts with three heads, four headed beasts, and anti-Christ, and everything
else, you are missing it! The Book is written to give you a perfect revelation of Elohim that was expressed
through His Son Yahshua. That is what it is for, that is why it is given to us. It is very similar, and not a hard
concept to understand, because at Mount Sinai where Elohim was offering the people of Yisrael immortality.
Elohim came down and the people went up! Moshe was able to go higher than the elders. And the elders could
ascend higher than the people, showing that there are different levels of revelation. It’s very important that you

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 understand that. And those down at the lower base of the Mountain were warned not to come any closer,
because they did not merit that. It would have destroyed them.

Now when it says: which Elohim gave Him to show His servants what has to take place with speed. Now I
want you to understand that the revelation of Elohim to Moshiach Yahshua was not something Yahshua
received while He was walking in this realm among us, because Moshiach is the same yesterday, today, and
forever, and He has existed beyond time, beyond this physical world. He is eternal. He has existed since the
foundation of the world. Even the Talmud says the Name of Moshiach – a code word, of when we immerse in
His Name we are speaking of His teachings, authority, and function.

TALMUD Pesachim 54a Surely it was taught seven things were created before the world was created, and
these are: the Torah, Teshuvah, Gan Eden, Gehenna, The throne of Glory, the byet HaMikdash, and the Name
[authority], the function, the teachings of Moshiach.

Yahshua, as He was known in this physical realm, is giving Yohanan the revelation that was before Creation.
Yahshua said that, “The entire Torah speaks of Me.” So, we could say that all Creation reveals Moshiach. That
is the purpose of Torah – to be the Revelation of Moshiach. In the Brit Chadashah we are told that revelation is
the goal of the Torah. If the Torah we are observing does not lead us to the Moshiach we do not know Torah,
and we are not observing the Torah. You are just observing a black book of rules. Do you understand that? The
Torah is to be a revelation of Moshiach This is what the book of Revelation was given tous in order to be a
revelation of eternal things expressed through the Moshiach. People have taken the book and tried to interpret
things that are happening today in this physical world by this book. Listen, there have been natural disasters
since time began, ever since man was exiled from the garden.

This book was not given to us to interpret the signs of the times, but rather it was given to you to reveal to you
eternal truths that were manifested through and communicated to us through the Messiah.

As we begin to depart into this journey, yes, it’s going to be a little different, yes, it maybe going to rock
your world. The purpose of this teaching is not to tickle your ears, and not to just give you more data, but
rather hopefully, through this teaching will impart to you a greater revelation of Moshiach Yahshua, and of
eternal things that He came to communicate to us.

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 Revelation Introduction: Part 2

We are going to continue the teaching of The Revelation of Messiah. This will be Part Two of the teaching,
and it is very important that we gain the correct Hebraic perspective on this very misinterpreted and
misunderstood book in the Brit Chadashah. In the last chapter we introduced the tree of life, so we just need to
review so that you can gain some more understanding.

The picture on the previous page represents what is called the Tree of Life. These circles are to represent the
attributes or characteristics of Elohim. This also is also a representation of the human soul. Since man was
created in the image of Elohim in follows that man was created with all these characteristics of Elohim within
the human soul.

Within the ten Sefirot there are four worlds:

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The World of Assiyah – the world of action, the physical world.

The world of Yetzirah – the world where formation takes place.

The world of Beriah – the world of Creation.

And above that the world of Atzilut – the world of emanation.

In this world we deal with the lower seven sefirot. The upper three: Chochmah, binah, and keter, are called
the brain [mochin] of Elohim. They have to flow down into the physical world.

Now with our understanding with Yahshua as the Messiah, we understand that all wisdom, understanding,
and the invisible sefirah of da’at [knowledge], and knowing the will [keter] of Elohim has to flow through the
person of the Messiah – the center column, which is represented by the sefirah called Tiferet [beauty].

Now with that simple review we will continue.

YOHANAN 14: 5 T’oma said to Him, “Master, we do not know where You are going, and how are we able to
know the way?” 6 Yahshua said to him, “I am the Way, and the Truth, and the Life. No one comes to the
Father except through Me. 7 If you had known Me, you would have known My Father too. From now on you
know Him, and have seen.” 8 Philip said to Him, “Master, show us the Father, and it is enough for us.” 9
Yahshua said to him, “Have I been with you so long, and you have not known Me, Philip? He who has seen
Me has seen the Father, and how do you say, ‘Show us the Father’? 10 Do you not believe that I am in the
Father, and the Father is in Me? The words that I speak to you I do not speak from Myself. But the Father
who stays in Me does His works. 11 Believe Me that I am in the Father and the Father in Me, otherwise
believe Me because of the works themselves.

In our diagram it is very important that you understand the context that Yahshua is speaking because this is
the heart [the beauty, the tiferet] of the Good News and it is also the heart of the Book of Revelation. Many
people think that it is arrogant of those who know the Moshiach to say, “No man comes to the Father except
through Messiah,” but with a correct understanding of the tree of life, and understanding that the center
column is the person of the Messiah, no one can understand the will of the Father, the wisdom of the Father,
and understanding the knowledge of the Father [to know and have proper knowledge] except through the
person of the Messiah.

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Wayyiqra 17:14 [page 123 talking about the blood] for it is the life of all flesh. Its blood is for its life. And I
said to the children of Yisrael, ‘Do not eat the blood of any flesh, for the life of all flesh is its blood. Anyone
eating it is cut off.

Here we are beginning to gain some understanding of the necessity of the blood of the Messiah. The Sefirah
called Tiferet or Beauty is also known as the “heart”. The human heart is the muscle or place that is
responsible for pumping the life –the blood – throughout the whole body. This is why we are instructed not to
eat blood because the life of that animal is in the blood, and if you fail to drain the blood from the meat then
you will find yourself slowly taking on animalistic characteristics because its life is in its blood. Now since its
life is in the blood and the heart is responsible for pumping the blood throughout the body, then of course it is
very important that we understand the role of the Messiah plays in our life is to serve as the vehicle by which
the life flows through our soul by imparting His blood (His life) throughout us so that we may become like
Him..

YOHANAN 6:54 “He who eats My flesh and drinks My blood possesses everlasting life, and I shall raise him
up in the last day [the resurrection]. 55 For My flesh is truly food, and My blood is truly drink. 56 He who
eats My flesh and drinks My blood stays in Me, and I in him.

Yahshua is not speaking of the physical act of eating His flesh or drinking His blood because that is forbidden
by the Torah. He is speaking on the sod level [the deeper meaning] of the Torah to understand that in order to
have eternal life you have to possess the Messiah, the “heart” that pumps the life throughout your body. Now
the Torah – the Word of Elohim – is the soul of Elohim.

We could say it is the life of Elohim. Elohim’s will is revealed through the Torah, and His life is revealed
through the Torah. The Messiah is responsible for pumping the life of the Torah throughout our soul. That is
why He referred to His flesh and blood because we know that the Torah is the Life of the soul of Elohim, and
the Life is in the blood. He is the Living Torah, and thus by eating and assimilating the Torah we are attaining
the Life of the Messiah. BUT Torah alone does not do it! This is why it is so important we must – must –
possess Tiferet – the Son, for the Torah to be pumped throughout the soul of man. So without Tiferet – the Son
–our heart is not beating properly pumping blood to our soul.

WAYYIQRA 26:11 ‘And I shall set My Dwelling Place in your midst, and My being [soul] shall not reject
you. (So He has a soul. Many people struggle with thinking that Elohim has a soul; or else He would not say
‘My soul shall not reject you.’) 12 And I shall walk in your midst, and shall be your Elohim, and you shall be
My people.

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YOHANAN 6:53 Yahshua therefore said to them, “Truly, truly, I say to you, unless you eat the flesh of the
Son of Adam and drink His blood, you possess no life in yourselves.

You may be doing the Torah but you are dead.

So the goal of redemption is to allow the Moshiach – the Son of Elohim – to pump the life of Torah into us!
So you see, you cannot separate Messiah and Torah. It is not an either or situation, it is a both situation. You
need Torah, and you need Messiah in order to possess “the Life”.

Revelation 1:1 Revelation of Yahshua Messiah, which Elohim gave Him to show His servants what has to
take place with speed.

Moshiach is the same yesterday, today, and forever, so this revelation that was given to the Moshiach was
not something He learned on earth. It was something He already possessed in eternity.

We know that Moshiach pre-existed, and I need to quote something from a book called ALONG THE
PATH – by Elliot Wolfson. It is very important that we understand that traditional Judaism, especially in the
mystical schools, linked Elohim as the Creator, and linked Elohim to the Moshiach and the Divine Tzaddik –
The Righteous One. They see them all as One.

The seven voices correspond to the seven lower emanations, and the seventh one is the Shekinah [Malchut].
(Shekinah and Malchut are interchangeable and it is female). Having correlated the seventh voice with the
Shekinah it is reasonable to possess that the sixth voice corresponds to Yesod [Foundation], and it is (don’t be
offended by this, I am just quoting) the Divine phallic that overflows to the Shekinah.

Yesod is male and imparts to this world all of the aspects of the upper world. He says:

If the sixth emanation is indeed Yesod it is significant that the Messiah is mentioned precisely in conjunction
with this variation – the traditional Saviour [Messiah] is identified as the Righteous Tzadik in the Divine
pluroma, the cosmic pillar or axis. Not only is the Redeemer a nationalist, religious, and political hero, He is
the element of Elohim that sustains all existence.

That is exactly what is taught in the Book of Colossians. And from The Mystical Shape of The Godhead by
Gershom Slochum:

The Righteous One, the Divine Tzaddik, who is the foundation [yesod] of the world is in the middle between
Netzach and Hod and emerges from the south of the world. He is the Prince or ruler of both. In His hands He

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holds the souls of all living, for He is the life of this world. And every term of Creation spoken about in
Scripture takes place through Him.

Exactly what we believe.

And of Him it is written, And He ceased from work and rested, for He is the Principal of Shabbat.

1st TIMOTHY 2:5 For there is one Elohim, and one Mediator between Elohim and men, the Man Messiah
Yahshua,

Timothy is speaking of Messiah as the Mediator

IBRIM 8:8 For finding fault with them, He says, “See, the days are coming,” says YHWH, “when I shall
conclude with the house of Yisrael and with the house of Yehudah a renewed covenant, 9 for according to the
covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of
Mitsrayim, because they did not continue in My covenant, and I disregarded them,” says YHWH. 10 Because
this is the covenant that I shall make with the house of Yisrael after those days, says YHWH, giving My laws
in their mind, and I shall write them on their hearts, and I shall be their Elohim, and they shall be My people.

IBRIM 8:6 (speaking of the renewed covenant) But now He [Messiah] has obtained a more excellent service,
inasmuch as He is also Mediator of (not a new, but) a better covenant, which was constituted [set as Torah]
on better promises.

It is not a new covenant. This is a renewed covenant, but it has much better promises. It does not replace the
“old” covenant. It is based on better promises. It is important that we understand that the Messiah is the
Mediator, because Yohanan in Revelation 1 says that this revelation came through Yahshua as an
intermediary.

The Zohar backs that up by saying that Metatron – this Messianic mystical figure – is the person through
whom all our prayers pass, and through whom passes everything from heaven to earth! Now I see no conflict
between traditional mystical Jewish teachings and what we believe as Nazarenes. This knowledge gives me a
more secure foundation knowing Yahshua is the Messiah. It is only those who do not understand the sod level
teaching of the Torah who reject the Messiah or the Torah, because they stay on the Peshat level and have no
knowledge of the Tree of Life (Kabbalah).

Let me quote you from the Amsterdam edition of the Zohar from Exodus Volume 2 page 51.

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Genesis 3.24 Keep the way of the tree of life. Who is the way of the tree of life? It is the great Metatron. For
He is the way to the great tree. Every petition sent to the King must come through Metatron. Every message
and petition from here below must first go to Metatron, and from thence to the King. Metatron is the
Mediator...

Now your eyes can be opened to what Yahshua meant when He said, “I am the Way,” He said, “I am the Way
to the tree of life.” We read in the Brit Chadashah something about Yahshua is the Mediator.

...of all that comes from heaven down to the earth, or earth up to the heavens. (Jacob’s ladder). And because
He is the Mediator over all it is written of Him: the Angel of Elohim which went before the camp of Yisrael
removed that is before Yisrael which is above. This angel of Elohim is the same of which is written: And
YHWH went before them.

So this angel of Elohim which went before the children of Yisrael is YHWH!

Whoever will speak to Me, says Elohim, shall not be able to do so till he has made it known to Metatron. Thus
the Holy One, blessed be He, on account of the great love to and mercy with which He has over the assembly
of Yisrael commits her – the defender of Yisrael – to Metatron’s care for shepherding. [The Great Shepherd].
What shall I do for Him, Metatron? I will commit my whole house into His hand, henceforth, be you a keeper,
as it is written The Keeper of Yisrael. [Amsterdam Edition Zohar Vol. 2 page 51 from Exodus Vol. 2]

On the tree of life, the path from Metatron – Tiferet – going to Yohanan passes through the Messiah. What is
this Book of Revelation? It is a revelation of the tree of life given to Yahshua to give to Yohanan. This secret
also deals with the 42 letter Name of Elohim, which is associated with Metatron. According to Judaism, this
42 letter Name was engraved on the rod of Aaron – Moshe, and is the rod that budded. Now you know why
Moshe held that rod in his hand. This rod served as a conductor and would transmit the power of Elohim when
it would touch something in this physical world. Torah is miraculous. Our faith is based upon miracles. The
rod can be viewed as a physical representation of the central path of salvation of the tree of life, or Moshiach.
Because Yahshua said, “Everything in the Torah is speaking of Me.” We know that He is the rod of Moshe,
the rod of Aaron. So, as we look into the Zohar and other writings of the Jewish mystics we see that all these
characteristics that we find of Metatron and Tiferet all point to Yahshua.

Now there is something in the tefillin that we lay on the hand and the head. The tefillin of the hand is
representative of the Malchut – the world of action. We also place the tefillin on the head, which is Tiferet. So
in binding our hand and our head together we are unifying this world with the Heavenlies. Our actions are

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connected to our thoughts, and our thoughts are connected to our actions. We are bringing heaven down to
earth through the tefillin.

YESHAYAHU 43:3 “For I am YHWH your Elohim, the Set apart One of Yisrael, your Saviour, I gave
Mitsrayim for your ransom, Kush and Seba in your place.

YESHAYAHU 54:5 [page 456] “For your Maker(s) is your husband (the One who created you is your
husband), YHWH of hosts is His Name, and the Set-apart One [the Holy One] of Yisrael is your Redeemer.

The Holy One of Yisrael is called:

YHWH of hosts;

He is the Creator;

And He is the Saviour and Redeemer.

He is called the Elohim of all the earth.

MARK 1: 23 And there was a man in their congregation with an unclean spirit, and he cried out, 24 saying,
“Ha! What have we to do with You, Yahshua of Natsareth? Did you come to destroy us? I know who you are:
the Set-apart One of Elohim!”

It is amazing that this unclean spirit knows things that people are blind to. The demons believe that YHWH is
One and they quake. This demon realized that Yahshua was YHWH, the Holy One of Yisrael.

YOHANAN 6:68 Then Shim’ on Kepha answered Him, “Master, to whom shall we go? You possess words of
everlasting life. 69 And we have believed, and we know that you are the Messiah, the Son of the living Elohim.

REVELATION 1:1 Revelation of Yahshua Messiah, which Elohim gave Him to show His servants what has
to take place with speed.

This revelation [Hisgulas, or revealing of Messiah] was given to Yohanan to show his servants what was to
take place. He would impart to those who inquired into the deeper meaning and aspects of Elohim a great
blessing: that which would come to pass quickly or speedily.

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What is being revealed to you is leading you to the seventh Sabbath, the supernal Shabbat. These things that I
am showing you are taking us to the seventh Shabbat – the seventh millennium – the Messianic Kingdom.
This is the age when things are beginning to be put into harmony with Elohim – the Messianic Reign. So,
harmony, Tiferet, is the seventh Shabbat.

ZOHAR Shemoth II 88a –‘Because all things are found in the Sabbath it is mentioned three times in the
story of Creation: “And on the seventh day God ended his work”; “and he rested on the seventh day”; “and
God blessed the seventh day” (Gen. II, 2, 3).

ZOHAR Shemoth 288b The unique character of the Sabbath is expressed in the words: “Between Me and the
children of Israel.” And because the Faith is centered in the Sabbath, man is given on this day an additional,
a supernal soul, a soul in which is all perfection, according to the pattern of the world to come. What does the
word “Sabbath” mean? The Name of the Holy One, the Name which is in perfect harmony at all sides.

The name of the Shabbat is the Name of the Holy One. Moshiach is the Shabbat.

Yeshayahu 63: It says, Someone is coming in dyed garments from Botsrah, glorious in His apparel, traveling
in greatness of His strength. It says, Wherefore are thou red in thy apparel and garments like Him that
treadeth in the winepress? 3 I have trodden the winepress alone, and from the peoples no one was with Me.
For I will tread them in My anger and trample them in My fury. And their blood shall be sprinkled upon My
garment, and I will stain all My raiment. 4 For the day of vengeance is in My heart and the year of My
redeemed has come. 5 And I looked and there was none to help, and I wondered that there was none there
upholding them. For My own arm brought salvation for Me, and My fury it upheld Me. 6 And I will tread
down the people in My anger, and make them drunk in My fury, and will bring down their strength to the
earth.

The Zohar tells us that this person who has stained His garments in the blood is Moshiach.

ZOHAR BERESHITH I 239b-240a “He hath washed his garments in wine”, even from the time of the
Creation the reference being to the coming of the Messiah on earth. “Wine” indicates the left side, and “the
blood of grapes” the left side below. The Messiah is destined

Soncino Zohar, Bereshith, Section 1, Page 240a to rule above over all the forces of the idolatrous nations
and to break their power above and below. We may also explain that as wine brings joyfulness and yet typifies
judgment, so the Messiah will bring gladness to Israel, but judgment to the Gentiles. The “spirit of God which

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hovered over the face of the waters” (Gen. I, 2) is the spirit of the Messiah, and from the time of the Creation
he “washed his garments in celestial wine”.

The Zohar tells us who this is the Moshiach and that it was His Ruach that was hovering over the waters in
Creation.

When we speak of the “coming of the supernal Shabbat” or The Messianic Kingdom, we are understanding
that it is a reunion of the bride [Yisrael, the Shekinah, this world] with the bridegroom – Moshiach. In the
supernal Shabbat there will come a reunion between the female aspects of this world and Yisrael who is the
bride of Messiah and the Messiah the bridegroom. We have to understand there has to be a reunification of the
Name of YHWH. A reuniting the Yud – Heh – with the Vav – Heh (YHWH) into One again. His Name will
be One throughout all the earth. Which indicates that it is not one right now, so there is something separating
the male and female role.

BERESHITH 1:27 And Elohim prepared the man in His image, and in the image of Elohim He prepared
[created] him – a male and a female He prepared them.

Mankind, who was made in the image of Elohim, originally was male-female. Don’t think in physical
aspects. In the soul man was united as one male and female. We know they were separated, but in marriage
they could come together and become one again. Which means when Moshiach comes, there has to take place
a marriage, or a reunification of the bride and the groom.

ZOHAR II 138a In fact, whenever “Sabbath” is mentioned it refers to the “eve of the Sabbath” (i.e. the
Shekinah), (This is why we welcome the bride – Lechi Dodi – come my beloved. We call the Sabbath a queen
to be united with the King) but when it says “the Sabbath day”, it denotes the Supernal Sabbath (i.e.
Tiferet).

In the Scripture where it says Shabbat it is erev Shabbat, but when it says “the Sabbath Day” it is referring to
the Supernal Shabbat or Tiferet.

The former is symbolized by the Female, the latter by the Male. Thus “And the children of Israel should keep
the Sabbath” (Ex. XXXI, I6) alludes to the Female, which is the night (layla), and “remember the Sabbath
day” (Ibtd. xx, 8) alludes to the Male. Thus the Sabbath here below sings a hymn to the Sabbath above.

What we don’t understand is that in Hebraic literature one of the sefirot can referred to as an angel
[messenger or malak]. For example, in a lot of Hebraic literature hod and Netzach are referred to as the “host”

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of Elohim and the other referred to as the “hosts” of YHWH, which we think are angels. YHWH Tzavaoth –
YHWH of hosts. But it can also refer to hod and Netzach.

Nachminodes [Maimondes] referred to as Malchut – the Shekinah, and as part of the Creator she is also
called “angel”. So Nachminodes even called the Malchut an angel.

...who bore witness to the Word of Elohim, and the witness of Yahshua Messiah to all he saw. 3 Blessed is he
who reads and those who hear the words of this prophecy, and guard what is written in it, for the time is near.

Now let’s go back to verse 2: who bore witness to the Word of Elohim and the witness or testimony of
Yahshua Messiah to all he saw.

This revelation that the messenger gives to Yohanan obviously has to be grounded in the written Torah – The
Word of Elohim. This is where many people begin to give off track right in the first chapter, separating
Hisgaluth – revelation – from its Hebraic meaning. This revelation has to be found in the Torah. But also this
revelation is based upon the witness or testimony of Yahshua the Messiah. With a proper understanding we
know what is known as eschatology within Judaism has the same message as this revelation to Yohanan.

3 Blessed is he who reads and those who hear the words of this prophecy, and guard what is written in it, for
the time is near.

Hearing and keeping, hearing and keeping, hearing and keeping. Where have we heard that before? Well,
unless we understand the Shema we will not understand what is being said here. It doesn’t mean you just
listen. Hearing – Shema – means to hear with understanding and obedience. Keeping is Shemar – to guard,
protect, observe, and preserve. So this promise of blessing is only given to those who are obedient to the Torah
and are guarding the Torah. We have to read this “hearing and keeping” in the context of the Torah, which
gives us the definitions of these words.

Now an interesting quote here in a book called The Dilemma of Jewish Education – To Learn and to Do –
Rabbi David Hoffman, the leading orthodox rabbinical authority in Germany (around the turn of the century)
during his era wrote: The Torah of Yisrael is not only an song in rhetoric which one studies only to understand
the religion of Yisrael, rather the purpose of Jewish religion is to “study and to do”. And one who learns and
does not observe, it would be better if he had not learned.

In a song by Bob Dylan called, What Good Am I?, Dylan (who is Jewish) says, “What good am I if I learn and
don’t do.” This is obviously referring to the Torah.

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The Book [Revelation] opens with a blessing upon those who hear and do, and closes with a curse upon those
who do not hear and do. So blessings for hearing and doing, and curses [Rev. 22] for not doing what you are
told to do. These serve as bookends – the Beginning and the End, and in between this message is to those who
would hear and do and acquire these blessings.

REVELATION 3:10 Because you have guarded My Word of endurance, I also shall guard you from the hour
of trial which shall come upon all the world, to try those who dwell on the earth.

14:12 Here is the endurance of the set-apart ones, here are those guarding the commands of Elohim and the
belief [faith] of Yahshua.

Notice how they are tied together.

REVELATION 19:15 And out of His mouth goes a sharp sword, that with it He should smite the nations.
And He himself shall shepherd [rule] them with a rod of iron. And He treads the winepress of the fierceness
and wrath of El Shaddai [Almighty Elohim].

What [who] is the wrath coming upon? It is coming upon those who do not hear and do.

REVELATION 22:14 “Blessed are those doing His commands, so that the authority [or right] shall be
theirs unto the tree of life, and to enter through the gates into the city.

I believe this is speaking of the 32 gates of wisdom within the tree of life.

Now Revelation contains the same thing that is in Devarim [Deuteronomy].

DEBARIM 28:1 “And it shall be, if you diligently [listen to and] obey the voice of YHWH your Elohim, to
guard to do all His commands which I command you today, that YHWH your Elohim shall set you high above
all nations of the earth. 2 And all these blessings shall come upon you and overtake you [because you hearken
and listen], if you obey the voice of Elohim:15 “And it shall be, if you do not obey the voice of YHWH your
Elohim, to guard to do all His commands and His laws [statutes] which I command you today, that all these
curses shall come upon you and overtake you.

There is no difference between Devarim and Revelation right in the first chapter. This lays another
foundational stone for us to understand that this Book is based upon the Torah. In Devarim 30.19 I want you
to SHEMA – HEAR – that Moshe calls upon two witnesses to serve as witnesses against Yisrael.

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DEBARIM 30:19 “I have called the heavens and the earth as witnesses today against you: I have set before
you life and death, the blessing and the curse. Therefore you shall choose life so that you live both you and
your seed.

This is all Torah – even in Revelation of the two witnesses – because the Torah requires that a capital offense
be witnessed by two witnesses before judgment could be rendered upon the person. And, according to the
Torah, the witnesses were to be the first ones throw the stones that would kill the person. So if you are going
to serve as a witness in capital punishment against someone you had better be sure what you saw is what you
saw because you are the one who is going to throw the first stone. We see judgment being meted out by the
two witnesses: heaven and earth! The witnesses of heaven and earth are casting the stone of judgment upon
those who have not heard nor kept Torah!

We have to understand that Moshiach if the center of all the blessings. Even the Zohar states that those who
are listening and obeying the Torah are linked to Tiferet. It says:

ZOHAR WAYYIQRA II 35a What, now, is the difference between those who study the Torah and faithful
prophets? The former are ever superior, since they stand on a higher level. Those who study the Torah stand
in a place called Tiferet (Beauty), which is the pillar of all faith, whereas the prophets stand lower in the place
called Nezah (Victory) and Hod (Majesty); and those who merely speak in the spirit of holiness stand lower
still. He who studies the Torah needs neither peace offerings nor burnt offerings, since the Torah is superior
to all and the bond of faith; wherefore it is written “Her ways are ways of pleasantness and all her paths are
peace” (Prov. III, 17), and also, “Great peace have they which love thy law and they have no occasion for
stumbling” (Ps. CXIX, 165).’

REVELATION 1:4 Yohanan, to the seven assemblies that are in Asia: ...

These are actual assemblies.

...Favor to you and peace from Him who is and who was and who is coming, and from the seven Spirits that
are before the throne,

Let’s look at the number seven. Number seven (7) is the number of completion. But it is also incomplete,
which is representative of a greater truth. Seven, according to The Jewish book of Numbers is:

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 1. The seven lower sefirot;

2. The seven days of Creation;

3. The seven feasts of YHWH;

4. The seven pair of clean animals that went into the ark with Noach;

5. Abraham made a covenant with Abimelek using seven ewes;

6. The time period to make clean from tzarath was seven days;

7. The seven stems of the menorah.

ZEKARYAH 4:2-7 And he said to me, “What do you see?” So I said, “I have looked, and see: a lampstand
all of gold with a bowl on top of it, and on the stand seven lamps with seven spouts to the seven lamps. 2 “And
the two olive trees are by it, one at the right of the bowl and the other at its left.” 4 Then I responded and
spoke to the messenger who was speaking to me, “What are these, my master?” 5 And the messenger who was
speaking to me answered and said to me, “Do you not know what these are?” And I said, “No, my master.” 6
And he answered and said to me, “This is the Word of YHWH to Zerubbabel, ‘Not by might nor by power, but
by My Spirit,’ said YHWH of hosts. 7 ‘Who are you, great mountain, before Zerubbabel? A plain! And he shall
bring forth the capstone with shouts of “Favor, favor to it!”’”

ZEKARYAH 3:8 ‘Now listen, Yehoshua the high priest, you and your companions who sit before you, for
they are men of symbol. For look, I am bringing forth My servant – the Branch. 9 ‘See the stone which I have
put before Yehoshua: on one stone are seven eyes. (Did you catch that? Seven lower sefirot, seven eyes on this
stone, and the Stone is Moshiach). See, I am engraving its inscription,’ declares YHWH of hosts, ‘and I shall
remove the guilt of that land in one day. 10 ‘In that day,’ declares YHWH of hosts, ‘you shall invite one
another, under the vine and under the fig tree.’”

That refers us back to when Yahshua said He saw Nathaniel under a fig tree – representing the Messianic
Kingdom. So even the menorah is a revelation of Messiah. It is very important that you understand that
because as it says in the Book of Revelation, that there are seven menorahs, with the Moshiach in the midst of
them.

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 8. In Wayyiqra 4.6 there is a sprinkling of the blood seven times;

9. The omer is the counting of seven weeks;

10. The bride and the bride groom rejoice for seven days

11. The bride circles her husband seven times, and each time she circles a blessing is said;

12. The seven Berachot at Hebrew weddings;

13. And those that lay tefillin know it is wrapped seven times around your lower arm.

YEHEZQEL 43:26 ‘For seven days they shall make atonement for the altar and cleanse it, and ordain it. 27
‘And when these days are completed it shall be, on the eighth day and thereafter, that the priests make your
burnt offerings and your peace offerings on the altar, and I shall accept you,’ declares the Master YHWH.

NOTICE for seven days they would cleanse the altar with offerings, and then on the eighth day it would be
completed, and they would be clean, totally clean.

MISHLE 9:1 Wisdom has built her house, She has hewn out its seven columns,

Commenting on that verse: The Zohar says:

When Elohim created the world He established it on seven pillars.

The number seven is associated with the complete number of punishment, which plays very heavily in the
Book of Revelation.

BERESHITH 24 – A reference to Cain and Lamech being avenged seven fold.

WAYYIQRA 26.18 – Disobedience resulting in a seven-fold increase in discipline.

DANI’EL 4.13 Nebuchadnezzar losing his mind for seven years due to his sins.

2nd. MELAKIM [Kings] 8.1 Elohim sends a famine for seven years.

YESHOSHUA 6.13 Seven priests with seven horns marching the seventh day at Jericho.

But also seven is associated with the demonic realm, which we call “the other side”. And in:

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Bemidbar 23 Baalim told Balak to build him seven altars, and have seven bulls, and seven rams.

Judaism acknowledges seven archangels: Mikael, Gabriel, Raphael, Yuriel, Zuriel, Panuel, and Yehiel.

The Assemblies found in Revelation 1 are real assemblies found in Asia Minor. However, they are symbols or
types of assemblies all through time. Not only is Yohanan writing to seven assemblies that existed at the time,
but he is writing to those in the future that would exist also, making these seven types of what they would be.
It is similar to what Moshe does in Devarim – speaking of those that are here and those that will come later.

The word ecclesia does not mean church! The word church is not in the Bible at all. It was added “by”
the church to strengthen its claim that it had replaced Yisrael. They are not churches, they are assemblies.
Ecclesia is not a building, it is the people, and they are the “called out ones”. We could even say these are
communities .Those that say the seven assemblies represent seven eras of church history are wrong! If they are
not churches, how can they refer to church history? We do not live in the Philadelphia church age, and the
Laodecian church is not the apostate church in the tribulation. It has nothing to do with time periods. Do not
interpret this book through time periods.

From sources that I could find, history never records any identification with the five other assemblies
throughout history. So, when people try to interpret these congregations through time periods they are
stripping the Hebraic meaning from this book. They are beginning upon wrong premises and anything based
on wrong premises is a lie. You are going to end up with a lie, not knowing the truth.

NOTICE in Revelation 1 that Yohanan says:

REVELATION 1:4..Favor to you and peace from Him who is and who was and who is coming, and from the
seven Spirits that are before His throne, 5 and from Yahshua Messiah,

This of course, refers to Tiferet, the One Who is, Who was, and Who is coming. Tiferet is the embodiment of
all the sefirot and Tiferet is the coming bridegroom.

ZOHAR SHEMOTH II 136a & 138b when it talks about the Son: To grasp the Son is equivalent to grasping
all grades, because the Son is a tent, including all and absorbing all, and He in turn lights up all the shining
colors below; hence he is the bridegroom coming forth from His canopy.

YEHEZQEL 16.6 “Then I passed by you and saw you trampled down in your own blood, and I said to you in
your blood, ‘Live!’ And I said to you in your blood, ‘Live!’ 7 “I have let you grow like a plant in the field. And
you are grown and are great, and you come in the finest ornaments – breasts were formed, your hair grew,
and you were naked and bare. 8 “And again I passed by you and looked upon you and saw that your time was
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 the time of love. And I spread My skirt over you and covered your nakedness. And I swore an oath to you and
entered into a covenant with you, and you became Mine,” declares the Master YHWH.

This is speaking of Yisrael.

2ND CORINTHIANS 3:18 And we all, as with unveiled face (In a Hebrew wedding the woman wears a veil
over her face, till the very end when the veil is lifted up and the bridegroom gets to glance upon her face) we
see as in a mirror the [glory] esteem of YHWH, are being transformed into the same likeness from esteem to
esteem, ad from YHWH, the Spirit.

REVELATION 22:17 And the Spirit and the bride say, “Come!” And he who hears, let him say, “Come!”
And he who thirsts, come! And he who desires it, take the water of life without paying!

This establishes the bride and bridegroom relationship between Yisrael and the Messiah. The seven Spirits can
represent the lover sefirot before the throne.

The seven lower Sefirot are called the seven Spirits of YHWH before the throne: NOTICE: it included all of
Moshiach, He is the stone with seven eyes, He is the Menorah with seven spouts.

The book is beginning to open up already to your understanding. We cannot use this Book of Revelation and
look at today’s events and interpret these events by this book. You are trying to make events fit into this book.
You have to view this book by what it is called – a revelation of Messiah Yahshua. My message in this is not let
us get wrapped up in trying to make a square peg fit into a round hole and point to certain events and say, “This
means that,” or, “Oh, Messiah is coming soon.”

We would need about 300 more years before we would enter into the supernal Shabbat. There are those
teaching we are already in the millennial kingdom. I don’t think so. If we are where is Moshiach? I don’t see
Him, I don’t see a temple. I don’t see a re-gathering of the tribes into Yisrael. If we have already entered, as
some teach, the seventh millennium, where are these things?

My prayer for everyone seeing or hearing this is that you would truly receive that blessing that is promised to
those that hear and guard this book SELAH!

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 The True Axis of Evil
By

Rabbi Levi bar Ido/ E. L. Nydle

Today and throughout world history, politicians have seldom seen the spiritual dimensions that are
undergirding their political agendas. Politicians do not care about nor consider the spiritual forces that
motivated the masses who elected them. On the other hand, those who are spiritually minded fail to see the
political application of their convictions and beliefs. In this physical realm (Asiyah) evil forces are more
numerous than the good. Our eyes are often veiled to the invisible realm that surrounds us. These invisible
forces are the “man behind the screen” pulling the strings that control us. Since the human mind can be
manipulated and controlled, those with the knowledge of how to control the masses can rule over those who do
not have a clue that they are secretly being manipulated.69

The evil forces are called the klippot. This word means “shell or husk”.70 It is similar to the shell of a nut or a
skin on a fruit. These klippot form when there is ignorance and denial of what is good. They manifest as
mistaken beliefs, emotions, thoughts, and actions by humans. These “husks” are sometimes disguised as good,
while actually being the root of all that is evil. Mankind has become an expert in the field of using the deceptive
powers of the klippot to misguide and manipulate millions over the course of history.

Klippot are not threatened by religious debates, doctrines, or dogma. They feed off the confusion, chaos,
prejudices, anger, fears, and opinions of the religious crowd. It is only those who have the understanding of the
true nature of spiritual matters that can expose the manifestations of the klippot. Ignorance of truth helps to feed
these spiritual vampires, as mankind is the food source for the klippot. These forces have no problem finding
those who would willingly hurt, degrade, and destroy others in the service of their viewpoint of the “good”,
which is really evil in disguise. Entire nations, religions, and political parties provide a vast feeding ground for

69
By definition cultic mind control is a process of either unconscious or intentional change of an individual's behavior, thought, and
emotional patterns through subtle, deceptive, and damaging means by unethical spiritual leaders who hold positions of trust and
authority over them. It involves a process whereby an individual's means of independent thought is effectively controlled and even
overcome by degrees, and an entirely different mode of thinking is adopted by them which is supplied by these leaders.
70
In the Kabbalah the term klippot appears, which means "husks" or "shells" as in the husk of a grain of wheat or the shell of a nut.
Specifically it refers to the husks of darkness or realm of impure emanations; hence the "other side" of the Tree of Life. The klippot
are the manifestation of being-consciousness-force bound to cosmic ignorance, and thus come into being by way of the principle of
tzimtzum in the creative process - as the Light of the Infinite is progressively restricted impure emanations arise. This phenomena is
strongly connected to the shattering of vessels - remnants left from former cycles of creation prior to this present cosmic cycle; hence
energy intelligence that has yet to be reintegrated into the Light.
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the klippot. Millions of deceived souls are unknowingly like cattle that provide the meat for these ravenous
forces of malevolence.

There is a conflict to be waged against the klippot. The war is the battle for the minds of men. Misguided
people are being held as prisoners of the war for the mind.71We have to fight to emancipate the minds of men
from fallacious emotions, opinions, and actions. Most of the wars throughout history are due to a strong
connection between the military /political complex and the spiritual elements that are rooted in the klippot.
When innocent blood is spilt, you can be sure the forces of the klippot are hard at work.

• Rom 12:2 And be not conformed to this age, but be transformed by the renewing of your mind, in order
to prove by you what is the good and pleasing and perfect will of Elohim.

Klippot manifest as mistaken beliefs, emotions, ideas, theology, feelings, and actions. Man acts in accordance to
what he “feels” is right and believes. Our feelings and beliefs are based upon our perception and world-view.
Sometimes these are shaped by powerful unconscious forces in the media that we are not even aware of
consciously. Subliminal messages72 can be sent inside a message, music, media broadcasts, and pictures. These
subliminal messages bypass the conscious mind and enter directly into the subconscious mind without any
censorship. The klippot know that you can reach deep within the human mind and plant information by other
various methods of mind control techniques often used by cults in controlling their followers.

Mass communication is a direct line into the minds of others. The internet and television give the klippot a vast
means to place deep within the human mind mistaken ideas, thoughts, beliefs, and feelings that serve their
malevolent purposes. The unknowing prey then adopts those false beliefs as their own and acts accordingly not
knowing the true source of these suggestions. This is how the klippot can dominate and control entire nations
and people. The use of propaganda demonstrates the power these forces have upon human thought and
behavior.73

71
“That you are a slave, Neo. Like everyone else you were born into bondage. Into a prison that you cannot taste or see or touch. A
prison for your mind… I'm trying to free your mind, Neo. But I can only show you the door. You're the one that has to walk through
it. “Morpheus-The Matrix
72
Researchers at the Department of Psychology at the Hebrew University of Jerusalem indicate that the studies they have conducted
show that subliminal messages have a great influence on the attitudes and political behavior.

73
“An important part of all totalitarian systems is an efficient propaganda machine. The very purpose of this structure has always been
to protect the "official opinion" as the only opinion that one is effectively allowed to have. Whoever disagrees with such an "official
opinion" must be destroyed either physically or by the propaganda machine. If an execution is not an option, he or she must be
stripped of the very basic human dignity. “The effective propagandist must be a master of the art of speech, of writing, or journalism,
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Having said all that, we must stress that no rectification on the physical realm can take place without actions.
When one understands this truth, then one is ready to combat the forces of the klippot that seek to control our
behavior. We have been taught how to overcome these forces of deception and confusion. We must seek to
strengthen our minds to the will of YHWH. We can overcome our emotions and feelings and control our
actions.

We have the free will to choose good or evil. Truth has been given to us as a gift in the form of YHWH’s Torah.
The Torah teaches us how to clearly choose the good and reject the evil. Each action we do in this physical
realm either strengthens the klippot or helps to rectify this world (tikkun olam). But, before we can physically do
the right thing and overcome the evil in this world, we must first win the battle within and defeat the klippot that
been spiritual terrorists in our minds.

We have been given all the tools of warfare that can empower us to root out and expose the klippot. Physical
and spiritual freedom only comes to those who are willing to fight for it. We can defeat the true Axis of Evil-
the klippot.

of the poster and of the leaflet. He must have the gift to use the major methods of influencing public opinion such as the press, film
and radio to serve his ideas and goals, above all in an age of advancing technology. . . It may be good to have power based on
weapons. It is better and longer lasting, however, to win and hold the heart of a nation." Nazi Joseph Goebbels 1934
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 The Way of Cain
Rabbi Levi bar Ido/E.L. Nydle B’nai Avraham

1 Yochanan (1 John 3:10-12) By this the children of Elohim and the children of the devil are revealed:
Everyone not practicing righteousness is not of Elohim; also the one not loving his brother. Because this is
the message which you heard from the beginning, that we should love one another, not as Cain was of the
evil one, and killed his brother. And for what did he kill him? Because his works were evil, but the things of
his brother were righteous.

We all know that our world today is flawed and in trouble. However, those flaws are not a part of its true
essence. All the murder, hate, rape, prejudice, imperialism, and anger were not built into the original creation.
Elohim looked at the world of at creation and said:

• “And behold, it was very good- ve’hineh-tov me’od” Gen.1:31

Today, as we look around us, we cannot say that the world is very good. Unfortunately the First Commandment
of the world is, “What exits is the Reality-Thou shalt have no other elohims before it.” To imagine a different
reality is greeted with hostility and cynicism. How then can the status quo be changed? The healing and
restoration (tikkun olam) will be done by flawed human beings like you and I. The message of the Torah is one
of transcendence and compassion, and calls for Yisrael to be the ones who are the healers and repairers. Yisrael
and the Torah become the tools of social transformation and restoration. It is only within the context of a social
setting that the choices between good and evil have to be made. It is also within that context that man’s
responsibility to his fellow man must be viewed.

• Isa 58:6-12 Is not this the fast that I have chosen? To loose the fetters of wickedness, to undo the bands
of the yoke, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to
the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that
thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as
the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the
glory of YHWH shall be thy rearward. Then shalt thou call, and YHWH will answer; thou shalt cry, and
He will say: 'Here I am.' If thou take away from the midst of thee the yoke, the putting forth of the finger,
and speaking wickedness; And if thou draw out thy soul to the hungry, and satisfy the afflicted soul;
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 then shall thy light rise in darkness, and thy gloom be as the noon-day; And YHWH will guide thee
continually, and satisfy thy soul in drought, and make strong thy bones; and thou shalt be like a watered
garden, and like a spring of water, whose waters fail not. And they that shall be of thee shall build the
old waste places, thou shalt raise up the foundations of many generations; and thou shalt be called The
repairer of the breach, the restorer of paths to dwell in.

In Bereshith 6:5 it says, “Va’ayar YHWH ki rabah ra’at ha’adam ba’arets ve’chol yetzer machshavot libo rak
ra kol ha’yom.” The thoughts of mankind became focused upon evil all day .Man failed to recognize each other
as human beings created in the image of Elohim. Torah teaches the truth that ALL mankind came from a single
father and mother created in the image of Elohim. The sin of non-recognition prevailed upon the earth. This is
called “racism”. Racism is the need to deny the other’s right to be taken care of by finding some aspect of the
other person which makes the other not really a human being like ourselves. Racism and its proponents are
more than willing to provide an outlet for anger, jealousy, and rage by urging people to direct it at some
demeaned “other” who is the cause of our own non-recognition.

• Gal 5:13-15 For, brothers, you were called to freedom. Only do not use the freedom for an opening to
the flesh. But through love serve one another. For the whole Torah is fulfilled in one word, in this:
"You shall love your neighbor as yourself." Lev. 19:18 But if you bite and devour one another, be
careful that you are not consumed by one another.

This distorted consciousness manifested in the words of Kayin (Cain) after slaying his brother Hevel (Abel),
“Am I my brother’s keeper (watchman)?74” Notice the question remains unanswered by Elohim. This is the
same classic response by those who turn their backs on the homeless, the widow, the orphan, and the starving.
The Torah is very clear that we are our brother’s keeper. The origins of cruelty lie in the sin of not recognizing
in one another the image of Elohim that is an essence of our own being. We turn our backs on the hurting and
do not hear their pain. It is alienation from the Higher Self and other people that causes a feeling of rejection.
The resulting action is violence towards those whom we feel are the source of our rejection. The root of

74
H8104

‫ שׁמר‬sha
mar BDB Definition:1) to keep, guard, observe, give heed1a) (Qal)1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life1a2a) watch, watchman (participle)1a3) to watch for, wait for1a4) to
watch, observe1a5) to keep, retain, treasure up (in memory)1a6) to keep (within bounds), restrain1a7) to observe, celebrate, keep
(Sabbath or covenant or commands), perform (vow)1a8) to keep, preserve, protect1a9) to keep, reserve1b) (Niphal)1b1) to be on one’s
guard, take heed, take care, beware1b2) to keep oneself, refrain, abstain1b3) to be kept, be guarded1c) (Piel) to keep, pay heed1d)
(Hithpael) to keep oneself from.

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 75
violence of any form is the unbearable feeling of rejection and alienation. Only a murderer renounces the
Torah obligations of brotherhood. His own feelings of rejection, alienation, unworthiness, and sin caused Kayin
to violate the interpersonal relationship instructions of the Torah. YHWH warned Kayin to change his
psychological outlook and not feel disappointed, dejected, rejected or alienated or sin would overtake him. By
harboring these emotions of envy, anger, and violence Kayin opened the door of his heart to sin. Sin is the
inflated presumption of the Ego which takes over the functions of the Self.

• James 1:14-15 But each one is tempted by his own lusts, being drawn out and being seduced by them.
Then having conceived lust brings forth sin. And sin being fully formed brings forth death.
• Gen 4:5 -7 but unto Cain and to his offering He had not respect. And Cain was very wroth, and his
countenance fell. And YHWH said unto Cain: 'Why art thou wroth? and why is thy countenance fallen?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto
thee is its desire, but thou mayest rule over it.'

In slaying his brother Hevel, Kayin76 destroyed generations of his descendents. A murder not only kills his
victim, but something within the survivors’ souls as well. Their lives will never be the same as before. Elohim
says that Hevel’s bloods (plural-dmei) are crying to Me from the ground. A more correct translation would read,
“The sound/voice (singular)! Your brother’s bloods (plural) are screaming/crying (plural)!”We may not hear
their cries for justice, but YHWH does hear the cries of innocent blood and future generations that are destroyed
due to mankind’s neglect for his brother. We are all aware of the cries of the aborted unborn, but how many of
us pay heed to the cries of the unborn future generations that have been murdered by corporation greed,
starvation, violence, war, and diseases around the world? The bloods of these innocent people that have been
ignored screams from the ground to our Father in the heavens.

• “He who destroys a single human life is as if he destroyed a while world.” Talmud
• “One man’s blood is equal to all creation”- Midrash
• Matt 19:19 Honor your father and your mother," and, "You shall love your neighbor as yourself."
Ex. 20:12-16; Lev. 19:18; Deut. 5:16-20
• Psalm 94:3-9 YHWH, how long shall the wicked, how long shall the wicked exult? They gush out, they
speak arrogancy; all the workers of iniquity bear themselves loftily. They crush Thy people, O YHWH,
and afflict Thy heritage. They slay the widow and the stranger, and murder the fatherless. And they say:

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One of the classical archetypes of alienation is the concept of “wilderness”.
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The gematria of Kayin ( ]yq) is 160. It has the same numerical value as the word silver ( [wck) in Gen 37:28. This account also
speaks of sibling rivalry when Yosef’s brothers sold him into slavery because of envy, rejection, and jealousy. It is amazing what man
will do to his fellow man for money and greed.
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 'YHWH will not see, neither will the Elohim of Jacob give heed.' Consider, ye brutish among the
people; and ye fools, when will ye understand? He that planted the ear, shall He not hear? He that
formed the eye, shall He not see?

YHWH asks Kayin, “What have you done?”When confronted with his sin Kayin justifies his violent behavior
towards his brother with an insolent answer. We can try to justify our lack of compassion and love towards our
neighbor with false excuses, but in the end we will be held accountable for our actions in this life. Survivors of
the Holocaust not only remember the murderous Nazis, but also the cold indifference of their neighbors who
looked on and did nothing as they were being led away to the camps and their deaths. Those who stand by idly
and watch the innocent die due to the cruelty and injustices of mankind are also accountable for their silence.
When people see others only in terms of what others can do to satisfy their needs, then they become
expendable. If they are expendable, then they are not deserving of our love and care, and can be eliminated from
society. The Torah juxtaposes the command to "love your neighbor," next to the prohibition "not to stand idly
by while another is in need." (Leviticus 19:16-18). YHWH demands man to answer for his deeds while upon
the earth.
• Lev 19:16 Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand
idly by the blood of thy neighbor: I am YHWH.
• Gen 9:5 -6: And surely your blood of your lives will I require; at the hand of every beast will I require
it; and at the hand of man, even at the hand of every man's brother, will I require the life of man.
Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of Elohim made He man.

We, as Yisrael, have a commandment to attain the qualities of goodness and kindness. We are to rid ourselves
of jealousy, hatred, falsehood, conceit, and prejudice, and strive to acquire the virtues of humility, kindness,
truth, and love for all humanity. How can this be achieved? Only by recognizing the primacy of the soul of a
person and the subordination of the body can one attain this quality of love. If we regard the body as preeminent
then we can only have conditional love for another.

From this perspective we can only see two distinct human beings. When we recognize the primacy of the other
person’s soul, then we possess genuine unconditional love for one another. Only when one’s Ego (yeshus) has
been nullified can the quality of essence be revealed in a person. By identifying with the “other” and shedding
one’s autonomous limitations, the essence of the soul is revealed.

We are all caretakers of this world and its inhabitants, responsible to deal with the problems. We cannot neglect
the ethical instruction given to us in the Torah. Everything on earth offers an opportunity for you to connect

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with others and to grow. Every person you encounter is there because you need it at that time. If someone needs
help, it's part of your test in life, a message for you. The Talmud asks, "Why was Adam created alone? So that
every person should say, 'the entire world was created just for me.'" This is a recognition that everything --
including the needs of every other human being -- was created for you.

• 1 John 2:9-11 The one claiming to be in the light, and hating his brother, is in the darkness until now.
The one loving his brother rests in the light, and no offense is in him. But the one hating his brother is
in the darkness, and walks in the darkness, and does not know where he is going, because the darkness
blinded his eyes
• 1John 4:20-21 If anyone says, I love Elohim, and hates his brother, he is a liar. For the one not loving
his brother whom he has seen, how is he able to love Elohim whom he has not seen? And we have this
commandment from Him, that the one who loves Elohim also loves his brother.

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 Thy Kingdom Come
By

Rabbi Edward L. Nydle/ B’nai Avraham

Tamlich malchutechah (Thy Kingdom come)

Perhaps no other aspect of the teachings of the Moshiach has been so misunderstood than the concept of the
Kingdom of Heaven. A correct understanding of the Kingdom is necessary in order to understand the Messiah
and his teachings. Unfortunately, the church and Christians view the kingdom as meaning some place called
“heaven” or some future monarchy that YHWH will establish in the future. Nothing could be further from the
Hebraic thought of the Kingdom and what the Messiah meant when he spoke about the Kingdom of Heaven.

The words, “Thy Kingdom come”, express a desire or a longing of the heart. The Greek form of the verb
“come” (eltheto) does not have an exact equivalent in English. It can mean “may it be” or as the Beatles wrote
“let it be”. But, Yahshua was a Jew, lived in Yisrael, and spoke Hebrew or Aramaic, not English or Greek. So
one has to ask, what does this saying of the Messiah mean in Hebrew? We always have to interpret the words of
the writers of the Brit Chadasha from a Hebraic perspective rather than a Greek or Roman viewpoint.

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NOWHERE in the four accounts of the life of Yahshua do we read about a Kingdom that “Comes”! In
Hebrew one would never speak of a Kingdom “coming”. This familiar phrase in the Master’s Prayer is very
similar to the phrase in the Kaddish that says, “May He cause His Kingdom to reign.” The Hebrew word for “to
cause to reign” is used of Shlomo (Solomon) when he was made king over all Yisrael and is connected to the
idea of the eternal Davidic Kingdom found in 1 Chronicles 28:4-5. The Hebrew verb used here means “to
make someone king.” This is the true meaning of the words of the Messiah in the Master’s or Disciples prayer.
Yahshua’s words could best be translated, “May you continue establishing your Kingdom.”

YHWH is establishing His reign in the heavens and in the earth. The Hebrew language emphasizes the kind of
action and not the time of the action. The Hebrew emphasizes the force of YHWH’s eternal Kingship being
realized as His will is being done in heaven and in earth. The phrase would have been in the imperfect tense,
which means incompleted action. The concept is that a slow process is taking place. This is exactly like the

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To imply that YHWH is not ruling denies His sovereignty over creation and mankind.
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parables that the Messiah told of the growth process of the Kingdom. The form of the Hebrew verb would have
stood behind the “Greek text” strongly alluding to the person who rules. The King is the person, because He is
the Kingdom and it is the King who reigns.

What did the Messiah mean when he taught about the Kingdom? How can be a Kingdom be coming in the
future when Yahshua taught that that it had arrived in his ministry (Luke 11:20; Matt.12:28)? Yahshua
alluded to the redemption of Yisrael when he used the Hebraic idiom of the “finger of Elohim.” This Hebraic
expression is only used twice in Scripture. It is used when the Egyptian magicians stood powerless before the
miracles of Moshe and when YHWH gave the two tablets of stone to Moshe at Mt. Sinai (Ex.8:19; 31:8). We
have to conclude that Yahshua is speaking of his redemptive acts of deliverance and making a connection to the
redemption of Yisrael from Egypt. The first time the Kingdom concept appears in Scripture is the song of
victory that Yisrael sings when the army of Pharaoh is drowned in the sea (Ex.15:18). YHWH establishes His
Kingship by redeeming his people. His people are delivered and set free from slavery by His mighty miracles.
He is actively involved with His people and their redemption.

Yahshua saw the realization of YHWH’s Kingship in his teaching and miracles. The work of the Kingdom
continued by his talmidim as they were instructed to proclaim that the Kingdom had arrived (Matt.10:7). The
Greek word in that text “engiken” is in the perfect indicative and is understood as a completed action. A better
translation would be, “The Kingdom of Heaven is HERE.” The Messiah was saying that the Kingdom has come
near or has arrived!

The word “kingdom” in Hebrew is “malchut”. It is a verbal noun based upon the Hebrew verb for ruling or
reigning, malach. The Hebrew word for king is melech. The word “heaven” as in the “Kingdom of Heaven”
refers to Elohim himself. The term “Heaven “was used in place of the Name “YHWH” because of the holiness
of the Name. This was used in the Book of Daniel (Daniel 4:25) and was common in the second Temple
Period. A person who has accepted the “yoke of the Kingdom of Heaven” has accepted the authority of the
King and had entered the reign of Elohim. When the people obey YHWH, they accept His rule and authority
because He has redeemed them.

The Messiah’s call for teshuvah, his redemptive acts of liberation, and his teachings were a realization of the
Kingdom. Anyone who is following the Messiah is an active member in the Kingdom. No one can “own the
Kingdom” as a poor translation of Mattitayahu 5:3 implies in the English. The Greek words, hoti auton estin,
should be understood as a partitive genitive not as a possessive genitive as translated. In Hebrew the phrase
would be ashrei aniye ruach ki mahem malchut shamayim, “For they are citizens of the Kingdom of Heaven or

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they make up the Kingdom of Heaven.” The poor have accepted the rulership and the authority of Heaven
(YHWH) and are playing an active part in the Kingdom movement

The saying, “May You continue establishing Your Kingdom” is followed by the parallelism of “Thy will be
done.” Parallelisms are a Hebraic way of reinforcing the preceding statement or concept. Doing the will of
YHWH is being part of His Kingdom. By taking the yoke of the Kingdom (the Torah) and doing the will of
Elohim one becomes an active member and partner with YHWH in continuing to establish His kingdom in the
Heavens and in the earth.

The Kingdom of Heaven is not some future pie in the sky or coming future kingdom. It is here and now. The
Kingdom is a dynamic force in the present, connected with the ministry of the Messiah, his teachings, and the
work of his followers.

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 Torah Tree Hugging!
By

Rabbi Edward L. Nydle /B’nai Avraham

In the hour when the Holy one, blessed be He, created the first man,
He took him and let him pass before all the trees of the Garden of Eden and said to him:
"See my works, how fine and excellent they are! Now all that I have created, for you have I created.
Think upon this and do not corrupt and desolate My World, For if you corrupt it, there is no one to set it
right after you." (Ecclesiastes Rabbah 7:28)

The Scripture commands us that even when conducting a war, we must not destroy the trees of the city that is
being warred upon. The sages of Yisrael extended this prohibition to include the destruction of any object of
benefit to people. They also stressed that one should not waste resources or use more than one needs. Our
western consumer based economy contradicts that Torah based command. Our present society focuses only
upon profit without regard to the environment and the planet’s resources. Corporations spend millions upon
advertising telling us we need a certain product and that this product will fulfill our desires. The real cause of
our destruction of the environment is our total preoccupation with wealth and comfort. To the extent that
science and technology have become the handmaidens of profit instead of truth, they have become part of the
problem and need now to be redirected to being part of the solution. Torah never grants us a license to unlimited
freedom of consumption and does not promote the conquest of nature. Rather, Torah teaches us to protect and
work with nature le’avdoe ule’shmroe.

Since the earth and creation are filled with the glory of YHWH nothing is to be treated lightly or dismissed as
expendable. The earth does not belong to us. No human being has a right of ownership nor do humans have the
right to dispose of the planet as they choose. The earth has a special relationship with the Creator and belongs to
Him. The law of gleaning shows us that a landowner does not have exclusive right to his harvest. Elohim
commands that part of the harvest belongs to the poor.

We are only stewards over what has been given to us and our right to is contingent upon our obedience to
YHWH. Even Yisrael can lose their claim upon the Land if they fail to keep the Covenant that YHWH made
with them. This principle applies to the human race. We face extinction in the next few hundred years if we
continue to rape the earth and its resources. Before a person says a b'racha (a blessing), before he acknowledges

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the Creator's ownership of the land and its products, then "the earth is YHWH's"; after a person has said a
b’racha, acknowledging YHWH's ownership and that we are stewards to see that YHWH's works are properly
used and shared, then "the earth He has given to the children of man" (B'rachot 30:5). Property is a sacred trust
given by Elohim; it must be used to fulfill YHWH's purposes. No person has absolute or exclusive control over
his or her possessions. The concept that people have custodial care of the earth, as opposed to ownership.

• And six years thou shalt sow thy land, and gather in the increase thereof, but the seventh year thou shalt
let it rest and lay fallow, that the poor of thy people may eat; and what they leave, the beast of the field
shall eat. In like manner thou shalt deal with the vineyard, and with thy olive yard.(Exod. 23:10-11)

The Torah outlines the blueprint for saving the planet. YHWH established the Sabbatical year when the land
would lay fallow every seven years. This was for the earth to replenish itself and rest from pollutants and man’s
efforts to dominate it. The Talmudic sages spoke with great concern about preserving the environment and
preventing pollution. They state: "It is forbidden to live in a town which has no garden or greenery" (Kiddushin
4:12; 66d). Threshing floors had to be placed far enough from a town so that it would not be dirtied by chaff
carried by winds (Baba Batra 2:8). Tanneries had to be kept at least 50 cubits from a town and could be placed
only on the east side of a town, so that odors would not be carried by the prevailing winds from the west (Baba
Batra 2:8, 9). The rabbis express a sense of sanctity toward the environment: "the atmosphere (air) of the land
of Israel makes one wise" (Baba Batra 158b).

It is becoming increasingly clear that our planet is facing environmental threats. Almost daily there are
newspaper and television reports related to acid rain, the greenhouse effect, ozone layer depletion, erosion of
topsoil, destruction of forests and other habitats, pollution of air, water, and soil, and toxic wastes. If not
checked, many of our current practices put at risk the future that we wish for society and the plant and animal
kingdoms, and may so alter the living world that it will be unable to sustain life in the manner that we know.
Fundamental changes are urgent if we are to avoid the chaos our present course will bring about.

Torah values must be applied toward the solution of current environmental problems. This means, for example:
an energy policy based not on dangerous energy sources, but on conservation and renewable energy, consistent
with Torah teachings on preserving the environment, conserving resources, creating jobs, protecting human
lives, and considering future generations. A spiritually attuned person will recognize that every creature is
essentially bound up with every other creature, and that we share a collective destiny. Thus, our most
fundamental attitude should be one of compassion, not acquisitiveness or aggression. If we love humanity, then
we must now act to save it from ourselves. We need to devote ourselves to the elimination of material excess in
our lives, in our homes, in our offices, in what we eat, and in the technology which we utilize so wastefully.

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Only such a reorientation, in which material excess is replaced with deep spiritual awareness of the ultimate
partnership between humanity and the Earth in the achievement of the Creator's goals, can lay the foundation
for a new and healthier relationship between us and our environment.

• Rabbi Moshe Cordovero of Safed : "One's compassion should extend to all creatures, and one should
neither despise nor destroy them; for the Supernal Wisdom [i.e. divine wisdom that brings all existence
into being] extends to all of creation -- the "silent" or mineral level, plants, animals, and humans. This
is why our sages have warned us against treating food disrespectfully. Just as the Supernal Wisdom
despises nothing, since everything is produced there -- as it is written, 'You have formed them all with
wisdom' (Psalms 104:24) -- a person should show compassion to all of the works of the Holy One,
blessed be He."

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 TRADITION!
By

Rabbi Edward Levi Nydle/Levi bar Ido

B’nai Avraham

Then spoke Yahshua to the multitude, and to His talmidim, 2 Saying, The Sophrim and the Prushim sit in
Mosheh’s seat: 3 All therefore that Mosheh said5 that they invite you to observe, that observe and do; but do
not do after their mitzvoth: for they say, and do not. 4 For they bind heavy burdens too grievous to bear, and
lay them on men’s shoulders; but they themselves will not move them with one of their fingers. Mattitayahu
23:1-4

• TRADITION: n. [tradicioun, Fr.MF & L.tradition] 1: The handing down of information, beliefs, and
customs by word of mouth or by example from one generation to another without written instruction.2:
An inherited pattern of thought or action (as a religious practice or a social custom) 3: Cultural
continuity in social attitudes and institutions. Webster’s New Collegiate Dictionary
• HALAKAH: The Jewish Encyclopedia Vol.6 pg.163; The act of going or walking is expressed halakah
is used only in the sense of “way of acting”, “habit”, “usages”, “customs”, and especially “guidance”
and the norm of practice…Sometimes it is used with the meaning for “traditions”…Halakah stands
sometimes for the whole legal part of Jewish tradition78…comprising the whole civil law and ritual law
of rabbinical literature and extending also to all the usages, customs, ordinances and decrees for which
there is no authority in the Scriptures.

Unfortunately, recently there has been a movement within the Nazarenes opposing the Oral Torah of the
Yehudim. Many Nazarenes, smug in their arrogance are in reality showing their ignorance in rejecting the

78
“Tradition” in this sense simply means “that which has been carefully and faithfully ‘passed on’ by one generation and ‘received’
by the next.” This corresponds to Jewish understanding; for example, as the Mishna puts it: “Mosheh received the Torah from Sinai
and passed it on to Yehoshua, and Yehoshua to the elders, and the elders to the Prophets, and the Prophets to the men of the Great
Synagogue ….” (Avot 1:1, quoted in full at Acts 6:13–14)

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traditions of the avot (fathers) and hindering the Restoration of all Yisrael. Some are even ignorantly rejecting
the traditional b’rachot as “too rabbinical” because they claim the talmidim of Yahshua are set apart by
Yahshua and the Ruach Hakodesh not the mitzvot. They misunderstand the metonymy: the commandments
stand for Him Who commands, Yahshua the Living Torah, and the mitzvot set us apart, since they were given at
Shavuot symbolize or express the Ruach Hakodesh.

The new “religiously correct” flavor of the month is to reject what they call “Rabbinical Judaism”. This is a
misleading term. There has never been one Judaism, but rather many sects, multiplicity of views, and halakah
within the Torah faith. Rabbinic Judaism is not a monolithic term and is inaccurate. The Torah of our Abba
Avraham was practiced differently from the Torah of Mosheh, which differed from the Torah of the First
Temple (10th Century BCE), and the Torah of Ezra.

According to historical accounts there was no “professional rabbinate” during the time of Yahshua. The term
“Rabbi” comes from the root meaning “great” and in Babylon the rabbis were called Rav. One was called a
“rabbi” by having the title conferred upon them by their teacher by semikhah or “the laying on of hands”. Even
during the Talmudic times rabbis received no salaries and were not employed by the synagogues. They were
men of great learning (hence a rabbi) but had professions in which they made their livelihood.

They did, however, give public teachings on Shabbat on the issues of Torah and ethics. Other times, they
debated among themselves (as we see in the Brit Chadasha) in houses of study, on the complex legal aspects of
the Torah. Of course the common people would turn to these learned men to try to understand what Elohim
meant in the Torah.

The Nazarenes are no longer interested in provoking Yehudah to jealousy by their Torah observance. Instead
they are thumbing their noses at the rabbis and the Yehudim.

• What advantage then has the Yahudi? Or, what profit is there in brit-milah? 2 Much in every way:
primarily, because they were the first to be entrusted with the oracles of YHWH and the first to believe
in His word. Romans 3:1-2
• 18 Boast not against the cultivated branches. But if you boast, you better remember that you do not bear
the Root, but the Root bears you. Romans 11:18

Instead, while claiming to reject tradition, they are creating an Oral Tradition of their own that cannot be
recognized as Torah to Yehudah. Torah, by its very nature requires tradition for its observance since instruction

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are not given in the Torah of how to observe certain mitzvot. People make the mistake of thinking that the
answer to everything is crystal clear as found in the Scriptures. This is simply not true79.

15
• Therefore, brothers, stand firm; and hold to the traditions you were taught by us, whether we spoke
them or wrote them in a letter. 2Thess.2:15
2
• Now I praise you because you have remembered everything I told you and observe the traditions80 just
the way I passed them on to you. 1 Cor.11:2
17
• After three days Sha’ul called a meeting of the local Jewish leaders. When they had gathered, he said
to them: “Brothers, although I have done nothing against either our people or the traditions81 of our
avot. Acts 28:17

Both Christianity and Judaism have traditions which are not stated in Scripture. It is wrong to say, as some
Nazarenes do, that Judaism has traditions but their faith is free of them, as if this were a virtue. Not only is such
an idea itself unscriptural and is indeed impossible. A group may have an ideology that upholds “Torah only”
and opposes tradition of any kind; but anybody—he need not be a sociologist—will have no difficulty
discerning its traditions. Life without traditions simply does not exist. All religions are rooted in tradition.

The Oral Law is the repository of thousands of years of wisdom, law, legend, logic, history, science, and
philosophy. Even though the Talmud82 is the primary source of Jewish Law; it cannot be cited as an authority
for the purposes of a ruling.83 Study of the Talmud is the concept of mitzvat Talmud Torah (study of Torah and
acquiring knowledge, learning, and wisdom). The compilers of the Talmud invested great effort in its writing
knowing that the some of sources of information were rejected and of no legislative significance.

Karaite Kraziness

Many have turned to the Karaites because of their anti-Rabbinate stand and rejection of tradition. However,
their own literature explains that they have created oral traditions of their own.

79
Example-There is not one single clear reference to the abortion question in the Scriptures. Does the sixth commandment have
anything to add to the debate over abortion? Is there a difference between killing and murder? Is self-defense allowed? Is capital
punishment murder or is it permitted?
80
G3862 paradosis-From G3860; transmission, that is, (concretely) a precept; specifically the Jewish traditionary law: - ordinance,
tradition.
81
G1485 ethos From G1486; a usage (prescribed by habit or law): - custom, manner, be wont.
82
Hebrew for study. The Talmud is made up of the Mishnah (1st century CE-7th Century CE), and the Gemara.
83
The Essential Talmud- Adin Steinsaltz pg.4
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 • “Though opposition to Oral Law was the very reason for the existence of Karaism, the sect developed in
due time a respectable body of halakhic law of its own. Its roots should be looked for in the local
customs of Persia and the East, termed “Edah84”.These were laws which, though unwritten, derived
their sanction from the weight of common observance. But in due time the importance of Edah waned,
and more sophisticated written laws took its place… Karaism had thus come full circle and was basing
its Law increasingly on Oral Tradition, but without admitting it. Even knowledge of the Talmud was no
longer frowned upon( but this applied only to its halakhic and not its Aggadah part).Aaron ben Yosef
claimed already in the 4th century that most of the Mishneh and Talmud are the pronouncement of our
Karaite fathers…The same need for additional interpretation of the Written Law, to answer the everyday
needs of a society very different from the one that had developed the laws of Scripture, was felt
increasingly also by the Karaites, and brought about the creation of a respectable body of Oral Law of
their own…Anan’s rulings comprise a compendium of oral law, just as do the rulings of the Talmud. ..It
might thus be difficult to find a religious sect the traditions, customs, and dogma of which have
undergone more radical changes during its history than Karaism…Karaite customs and practices were
often more strict than similar ones among the Rabbinates (such as dietary laws, niddah, nd
Shabbat).Karaite Encyclopedia, psg.25,66,122,124,223

History proves that the anti-Rabbinate Karaites have established their own books of Oral Law, despite their
claims to the opposite. Another major factor in rejecting Karaism is their anti-Jewish actions in Europe during
the Holocaust. Can we choose to follow a sect of Judaism that refused to be identified with the “Jews” during
the Holocaust? Not only did they deny their heritage as Jews, but they served as Nazi lap-dogs in Poland,
France, and Austria.

• The Polish Karaite Hakham, Seraja Chan Szapszal, met with the German authorities and convinced
them of their non-Jewish background. September 1st an order was issued by the Generalkommissar of
Lithuania, confirming their non-Jewish status. After the conquest of the Crimea by the Germans in the
autumn of 1941, they decided to exempt the Karaites living there from the fate of the Jews…In Vilna a
special confrontation was arranged between Kalmanovich and Szapzal. As a result the Karaites were
recognized as a separate ethnic minority and a communiqué was issued accordingly June 13th 1943, by
the Ostministerium…The lives of most of the Karaites of occupied Europe were thus saved and they did
not become victims of the Holocaust…Some 500-600 of the male Crimean Karaites were recruited into
the Wehrmacht, the Waffen SS, and the Tartar Legion…In Lutsk local Karaites acted as liaison between

84
Edah is the counterpart to the Muslim Shafi’ite term al-ijam, meaning the consensus of the community and the Shi’ite ada which
means the unwritten body of local customs. These customs derive their authority by the weight of local observance.
140
 the Germans and the Lutsk Judenrat. A survivor of the local ghetto has testified to their anti-Jewish
activity: they would enter the ghetto, extort big sums of money from the Judenrat and beat up women
and children. Worse, they also helped the Germans and Ukrainians in the liquidation of the Lutsk ghetto
in August 1942.The Karaites played also an unedifying role in the Vilna ghetto, as reported by one of
the Jewish survivors…In Vichy France it was decided by the Commissariat General aux Question
Juives, that the 270 Karaites living there should be regarded and treated as Jews. However, under
German pressure, this decision was retracted in January 1943.When the German armies had to
withdraw from Russia, many of the Karaites, who had cooperated with them preferred to follow them
west. In May 1944 more than 1,000 Karaites from the Crimea were reported to have taken refuge in
Vienna. The Karaite Encyclopedia pgs.137-138

Torah Needs Tradition

• 5 Beyond Yarden, in the land of Moav, Mosheh began to declare85 this Torah, saying, Devarim 1:5
• 8 And you shall inform86 your son in that day, saying, This is done because of what YHWH did for me
when I came forth out of Mitzrayim. Shemot 13:8

The false assumption that the Torah has been “perverted” because of human tradition is mistaken. The Torah is
the constitution of the Nation of Yisrael. BUT; a nation needs more than just a constitution. The Torah, by
itself, does not contain everything needed to run a nation.

There could have NEVER been a time when the written Torah did not need some type of tradition as an
addition. The fact that Mosheh had to explain the Torah again to Yisrael shows some type of Oral transmission
of the mitzvot to the people.

Oral Law must always accompany any Written Law. Tradition is inherent in the act of transmitting certain
words and language. The meaning of every idea, letter, and word written in a Torah Scroll must be handed

85
H874- ba
'ar baw-ar' A primitive root; to dig; by analogy to engrave; figuratively to explain: - declare, (make) plain (-ly).

86
H5046 na
gad -A primitive root; properly to front, that is, stand boldly out opposite; by implication (causatively), to manifest;
figuratively to announce (always by word of mouth to one present); specifically to expose, predict, explain, praise: - bewray,
certainly, certify, declare (-ing), denounce, expound, fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, surely,
tell, utter.

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down from generation to generation and explained in detail to the students. There are ALWAYS words that
need oral elucidation. Also, language always evolves, changes, and a written law from one era may be unclear
to the present generation. Certain words or terms are not always decipherable without Oral Tradition. The basic
purpose of Oral Tradition then is to transmit the meaning of certain words.

• EXAMPLE: Vayiqra 23:40:“the boughs of thick trees”. What trees is this speaking of as it may refer to
many different species known to the Yisraelites. Oral Law tells the student that this is referring to the
boughs of the myrtle tree.
• EXAMPLE: Vayiqra 23:42: “You shall dwell in booths seven days.” How do we define the Hebrew
word for booth? Terms are common knowledge in some generations because life and culture do not
change. Precise definition does not need legislation but is derived from the ways the people learn what
should be done and how they should be done.

Oral Law also defined laws that relate to popular customs or known facts not detailed in the Torah text and that
CAN ONLY BE LEARNED BY ORAL TRADITION!

• EXAMPLE: 21 If the place where YHWH your Elohim has chosen to put His Name is too far from you,
then you shall kill of your herd and of your flock, which YHWH has given you, as I have commanded
you, and you shall eat in your gates whatever your being desires. Deut.12:21 According to this verse of
the Torah, something external is implied. It may be some type of Oral Tradition that told Yisrael how to
slaughter animals.

There is nothing in the Scriptures that would ever indicate that Elohim forbids the accumulation of knowledge
in order to create guidelines for observance of how to perform the mitzvot. The need for Oral Tradition
increased as time went by. At Mt.Sinai the whole nation knew the meaning and intention of each statement by
Divine revelation. After much time, the commandment to “teach these to your children” became a need for a
formal Torah education from qualified elders and teachers concerning Halakah.

Halakah means the manner of walking out the Torah or how to live within the framework of the Torah. After
the destruction of the Second Temple and Yisrael become dispersed into the nations, it became necessary to
write down the orally communicated traditions. As case law was written down it was no longer necessary for
the Oral Torah to be spontaneous and flexible. But, unfortunately not all case law fits every situation in every
generation. As long as the Oral Tradition remained oral, there was room for flexibility and change. But, after the
Talmud was compiled, it became more fixed.

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But if Oral Law was not to be committed to writing by Mosheh, measures had been taken to prevent oblivion or
inaccuracy. Mosheh had always repeated a traditional law successively to Aharon, to his sons, and to the elders
of the people, and they again in turn to each other, in such wise, that Aharon heard the Mishnah four times, his
sons three times, the Elders twice, and the people once. But even this was not all, for by successive repetitions
(of Aharon, his sons, and the Elders) the people also heard it four times. And, before his death, Mosheh had
summoned any one to come forward, if he had forgotten aught of what he had heard and learned. But these
‘Halachot of Mosheh from Mt. Sinai’ do not make up the whole of traditionalism. According to Maimonides, it
consists of five, but more critically of three classes.

The first of these comprises both such ordinances as are found in the Torah itself, and the so-called halachot of
Mosheh from Sinai- that is, such laws and usages as prevailed from time immemorial, and which, according to
the Hebraic view, had been orally delivered to, but not written down by Mosheh. For these, therefore, no proof
was to be sought in Scripture - at most support, or confirmatory allusion (asmaktu). Nor were these open to
discussion.

According to the traditional concept of halakhic Judaism, the Written Torah is not a collection of legal,
religious, ethical statutes and the like deriving from separate sources, but a law uniform in nature and content
and a revelation of the will of Elohim—a revelation that was a single nonrecurring historical event at Sinai. This
law is considered to be a book of commandments, positive and negative, numbering 613.

The second class formed the ‘oral law,’ or the ‘traditional teaching’ in the stricter sense. To this class belonged
all that was supposed to be implied in, or that could be deduced from, the Torah of Mosheh. The latter
contained, indeed, in substance or germ, everything; but it had not been brought out, till circumstances
successfully evolved what from the first had been provided in principle. For this class of ordinances reference
to, and proof from, Scripture was required.

Not so for the third class of ordinances, which were ‘the hedge’ drawn by the Rabbis around the Torah, to
prevent any breach of the Torah or customs, to ensure their exact observance, or to meet peculiar circumstances
and dangers. These ordinances constituted ‘the sayings of the Scribes’ or ‘of the Rabbis’ - and were either
positive in their character (teqanot), or else negative (gezerot from gazar to cut off). Perhaps the distinction of
these two cannot always be strictly carried out. But it was probably to this third class especially, confessedly
unsupported by Scripture, that these words of Messiah referred: ‘all therefore whatsoever they tell you, that do
and observe; but do not do after their works: for they say, and do not. For they bind heavy burdens and grievous
to be borne, and lay them on men’s shoulders; but with their finger they will not move them away (set in
motion).’ This view hast two-fold confirmation. For, this third class of Halakhic ordinances was the only one
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open to the discussion of the learned, the ultimate decision being according to the majority. Yet it possessed
practically (though not theoretically) the same authority as the other two classes. In further confirmation of our
view the following may be quoted: ‘A gezerah (i.e. this third class of ordinances) is not to be laid on the
congregation, unless the majority of the congregation is able to bear it’ - words which read like a commentary
on those of Yahshua, and show that these burdens could be laid on, or moved away, according to the varying
judgment or severity of a Rabbinic College.

This third class of halachot rulings is what Yahshua is addressing in all his teachings against the Oral
Traditions87. He never would have spoken against the first two types of Torah. It was the misuse of these
“fences” that Yahshua opposed. He was not against tradition, but always gave specific examples of tradition
being used to make void the Written Law.88

The Authority of the Judges

• 8 If there arises a matter too hard for you in mishpat, between dahm and dahm, between plea and plea,
and between stroke and stroke, being matters of controversy within your gates: then shall you arise, and
get up into the place which YHWH your Elohim shall choose; 9 And you shall come to the kohanim the
Lewiym, and to the shophet that shall be in those days, and inquire; and they shall show you the
sentence of mishpat: 10 And you shall do according to the sentence, which they that place which YHWH
shall choose shall show you; and you shall shomer to do according to all that they inform you: 11
According to the sentence of the Torah that they shall teach you, and according to the mishpat that they
shall tell you, you shall do: you shall not decline from the ruling which they shall show you, to the right
hand, nor to the left. Devarim 178-11

This verse in the Torah is the foundation for all traditional rulings of the sages. This is NOT adding to the Torah
but rather derived from what has already been written by Mosheh and handed down to the elders. Each
interpretation of the Torah is called a derash or “searching” for what YHWH meant in the Torah. The
interpretation of a verse or a mitzvah is contained organically within the verse as the fruit of the tree was

87
Many think Yahshua condemns all of Pharisaic tradition. In fact, He objects only to those practices that place human tradition above
YHWH’s command. He is not opposed to tradition, but to your tradition —the operative word is “your,” where a “tradition” is
allowed to nullify the fifth Commandment, “Honor your father and your mother,” by letting people devote to Temple money which
they should use to support their parents. On the contrary, Yahshua could not be opposing tradition as such because the Brit Chadasha
itself speaks favorably of its own traditions (1Cor. 11:2, 2 Thess 2:15). And at Yochanan 7:37 we have an example of Yahshua
honoring a tradition spoken of in the Mishnah but nowhere in the Torah.
88
Mark 7:8-13
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contained in the seed from which the tree had grown. In the Talmud the authority of the sages was defined as
follows:

The sages have the power to abolish a Biblical injunction (Yev. 89b–90b) in certain circumstances, such as: in
monetary matters, on the basis of the rule that “deprivation of ownership by the bet din is valid”: where it is a
case of the passive act of “refraining from an action” (shev ve-al ta’aseh), as where they forbade the lulav and
shofar to be handled and used on the Shabbat, lest they be carried in a public domain (thus the rabbinic
prohibition is the cause of the Biblical precept being ignored!).

The bet din has the power to temporarily disregard a biblical precept in order to reinforce observance. Similarly
the court “may inflict flagellation and other punishment not in accordance with Torah law, in order to erect a
protective fence round the Torah,” but such acts may not be defined as halakhah—which would imply that the
ruling is of a permanent character.

So too, if they saw a temporary need to suspend a positive precept, or to transgress an injunction, in order to
bring many back to religion, or to save the community from being ensnared in a transgression, all in accordance
with the need of the time but not for future generations (Maim. Yad, Sanhedrin 24:4; Mamrim 2:4). The
classical example is Eliyahu offering sacrifice on Mt. Carmel at the time the Temple existed (when sacrifice
outside it was prohibited, Zev. 4b).

No restriction may be imposed upon the congregation if the majority cannot abide by it (BB 60b). So too no
restriction may be imposed that would cause substantial loss (see, e.g., MK 2a) or excessive trouble. “It is
preferable for them to transgress inadvertently rather than deliberately” (Bezah 30a).

This body of traditional ordinances forms the subject of the Mishnah, or second, repeated law. We have here to
place on one side the Torah of Mosheh as recorded in the Torah, as standing by itself.

All else - even the teaching of the Prophets and of the Hagiographa, as well as the oral traditions - bore the
general name of Kabbalah - ‘that which has been received.’ The sacred study - or Midrash, in the original
application of the term - concerned either the Halakhah, traditional ordinance, which was always ‘that which
had been heard’, or else the Haggadah, ‘that which was said’ upon the authority of individuals, not as legal
ordinance. It was illustration, commentary, anecdote, clever or learned saying, etc. At first the Halakhah
remained unwritten, probably owing to the disputes between Pharisees and Sadducees.

One of the main points at issue between the Sadducees and the Pharisees was the validity of this doctrine of the
Oral Law, the Pharisees affirming and the Sadducees denying it. But this is to oversimplify the problem. It is
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obvious that some process of interpretation of the written texts must have begun at the earliest period since
many of the texts are unintelligible as they stand (though this is very different from the affirmation that the
interpretation was uniform and handed down unimpaired from generation to generation). Buying and selling, for
example, are mentioned in the Torah without any indication of how the transfer of property was to be affected.
The law of divorce (Deut. 24:1–4) speaks of a “bill of divorcement,” but gives no information on how this is to
be written. Ezekiel 44:31 would seem to be an interpretation of the laws found in Exodus 22:30 and
Deuteronomy 14:21 (Weiss, Dor, 1 (19044), 44–45). Jeremiah 17:21 is an interpretation of what is involved
in Sabbath “work.” It would appear certain that by about 400 B.C.E., after the return from Babylon and the
establishment of the Second Temple, the Pentateuch had become the Torah (the Written Law) and there had
begun to develop an oral interpretation of the Pentateuchal texts.

But the necessity of fixedness and order led in course of time to more or less complete collections of the
halachot. The oldest of these is ascribed to R. Akiba, in the time of the Emperor Hadrian. But the authoritative
collection in the so-called Mishnah is the work of Yehudah the Holy, who died about the end of the second
century of our era. At the end of the second century R. Judah ha-Nasi edited the Mishnah, in which were
summarized all the legal debates and decisions of the tannaim. Judah ha-Nasi is better spoken of as the editor of
the Mishnah, not its author, since it is clear that his compilation is based on earlier formulations, particularly
those of R. Akiva and his disciple R. Meir. Indeed it is possible to detect various early strata embedded in the
final form the Mishnah has assumed. For instance, the Mishnah (Pes. 1:1) records a rule that a wine cellar
requires to be searched for leaven on the eve of Passover and then records a debate between the schools of
Hillel and Shammai on how this rule is to be defined.

Authority Among the Nazarenes

• 18 And Yahshua came and spoke to them, saying, All power is given to Me in the shamayim and in the
earth. 19 Go therefore, and make talmidim of all nations, doing mikveh upon them in My Name: 3 20
Teaching them to shomer all things, which I have commanded you: and, see, I am with you always, even
to the end of the olam hazeh. Amein. Mattitayahu 28:18-20
• 18 Truly I say to you, Whatever you shall bind on earth shall be bound in the shamayim: and whatever
you shall loose on earth shall be loosed in the shamayim. 19 Again I say to you, That if two of you who
are worthy shall agree on earth as touching anything that they shall ask, it shall be done for them by My
Abba who is in the shamayim. 20 For where two, or three will assemble together in My Name, there am
I in the midst of them. Mattitayahu 18:18-20

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 • 6 But now Yahshua ha Moshiach has obtained a greater service, by which He also is the Mediator of a
more advantageous8 brit, which was given as Torah89 based upon more advantageous promises. Ivrim
8:6

The Renewed Brit has been given the same status as the Torah of Mosheh; that is, it has come to have the
highest authority there is, the authority that accompanies promulgation by Elohim. One could even say that the
Torah has been expanded.

The fact that the Brit Chadasha has been given as Torah means that a person is not Torah observant unless he
accepts the it as Torah A Yehudi who considers himself mitzvot-shomer is deceiving himself if he does not
obey the Renewed Brit .Unless he trusts in Yahshua as the Moshiach he is disobeying the reason for Torah.

• The Jewish Encyclopedia, 3:215: “BINDING AND LOOSING (Hebrew hittir-asar ve) … Rabbinical term for
‘forbidding and permitting.’ … “The power of binding and loosing was always claimed by the
Pharisees. Under Queen Alexandra the Pharisees, says Josephus (Wars of the Jews 1:5:2), ‘became the
administrators of all public affairs so as to be empowered to banish and readmit whom they pleased, as
well as to loose and to bind.’ … The various schools had the power ‘to bind and to loose’; that is, to
forbid and to permit (Talmud: Chagigah 3b); and they could bind any day by declaring it a fast-day
(Talmud: Ta’anit 12a). This power and authority, vested in the rabbinical body of each age or in the
Sanhedrin, received its ratification and final sanction from the celestial court of justice (Sifra, Emor, ix;
Talmud: Makkot 23b).

In this sense Yahshua, when appointing His talmidim to be His successors, used Hebraic formula (Matt 16:19,
18:18). By these words He invested them with the same authority belonging to the Sophrim and P’rushim who
‘bind heavy burdens and lay them on men’s shoulders, but will not move them with one of their fingers’; that is,
‘loose them,’ as they have the power to do (Matt 23:2–4).

• “Rabbi Chananyah ben-T’radyon said, ‘If two sit together and words of Torah pass between them, the
hekinahS abides between them, as it is said, “Those who feared Adonai spoke together, and Adonai
paid heed and listened, and a record was written before him for those who feared Adonai and thought
on his name” (Malachi 3:16).’ ” (Avot 3:2)

89
Strong’s Greek # 3549; nomotheteo translated as established in most translations, is better translated as “to enact law,” or “sanction
by law,” meaning the Renewed Covenant is established by virtue of the fact that it is given as The Torah renewed in us.

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It is two or three assembled in Yahshua’s (authority), plus Yahshua Himself, Who is there with them (v. 20).
Yahshua is speaking to those who have authority to regulate Nazarene communal life (vv. 15–17), and
commissions them to establish halakhah, or to make authoritative decisions.

Yahshua is teaching that when an issue is brought formally to a Bet Din of two or three Nazarene Community
leaders, and they render a halakhic decision here on earth, they are assured that the authority of Heaven stands
behind them.

• “How do you know that if ten people pray together the manifested divine presence is there with them?
Because it is said, ‘Elohim stands in the congregation of Elohim’ (Psalm 82:1a) [and a “congregation”
must have at least ten]. And how do you know that if three are sitting as a court of judges the Shekinah
is there with them? Because it is said, ‘In the midst of judges he renders judgment’ (Psalm
82:1b).”Talmud (B’rakhot 6a)

Thus, Yahshua’s talmidim replace “the Levitical cohanim and the judge who shall be in those days” as the
earthly repository of halakhic authority. However, the renewed system was not established immediately; for
later Yahshua would still advise His talmidim to obey the Sophrim and rushim'P because they “sit in the seat of
Mosheh”.

Sadly, even today, the renewed system has hardly been established —Nazarene communal halakah makes far
less use of the received wisdom and established precedents than one might think.

So, according to the words of our Master, Yahshua, Torah observant qualified leadership have authority from
Him to regulate community life for the Nazarenes. Their rulings on halakah are upheld by heaven itself. They
may establish halakah by “binding or loosing”90 certain matters of Torah. Thus, Nazarene rabbis may issue
dinay Torah (Torah judgments).

When Nazarenes begin to deal with Torah observance in a Hebraic manner, issuing halakic decisions based on
the authority of the Moshiach Yahshua, we will have entered into a new era of dialogue with Yehudah.

Nazarenes must seek spiritual Torah and traditional halakah to establish community norms. Observing the
Torah means accepting the words of our Master Yahshua as the foundation for our halakah. Which tradition the
Ruach Hakodesh will be decided by qualified well-respected leadership in the Nazarene community.

90
This verse is not dealing with prayer as many falsely teach but halakhic decisions b Nazarene leadership.
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 • 28 For it seemed tov to the Ruach Hakodesh, and to us, to lay upon you no greater burden than these
necessary initial things; Acts 15:28

We-as a community, not each individual, has the mind of Moshiach.

• 16 For who has known the mind of the Master YHWH, that he may give Him Torah lessons? But we
have the mind of Moshiach. 1 Cor.2:16

The Nazarene Community needs a body of Brit Chadasha case law similar to the Talmud. Naturally, it must
take into consideration established “Jewish” halakah since it already deals with nearly every area of our lives; it
must be reinterpreted in the Light of the teachings of HaMoshiach Yahshua. This new code of Oral Law would
be created by scholars from Yehudah and Ephraim familiar with the already established halakhic process and
the rabbinical way of thinking. In addition they would have to be familiar with the Mishnah (220CE), Gemara,
Talmud, Tosefta (2nd -3rd centuries CE), Midrashim, Gaonim (7-10th centuries CE), Poskim (11-14th centuries
CE), Rishonim(14th -17th centuries CE), and Acharonim (18th -20th centuries CE).If the Nazarenes really want to
be serious about setting halakah for the Nazarene community then they will have to become educated and
become true scholars of the already existing halakhic writings. These new Nazarene scholars and Torah
teachers (Scribes) will know musar (ethics), Kabbalah (received) and any writings on ta’amey hamitzvot
(reasons for the mitzvot).

Also, the Nazarene Torah teachers must be experts in the teaching of the Brit Chadasha .Yahshua and Rav
Shaul have already given us several dinay Torah91 in the Brit Chadasha that we must implement in the
community. The Nazarene talmid chacham will be well trained in rabbinical writings, their rulings on Torah,
and the Master’s words of Torah.

• 52 Then He said to them, Therefore every sopher who is instructed about the malchut ha shamayim is
like an abba of children, 8 who brings forth out of his treasure things new and old.92 Mattitayahu 13:52

The recent problems within the Nazarene Synagogues is a result of a lack of education of leaders who have
attempted to set halakah and have never read after the ancient sages in Judaism. Many leaders cannot even read
Biblical Hebrew or recite the Siddur93 in Hebrew. The Nazarene synagogue is not to be a “church service” with
a few Hebrew words and “Jewish” trappings thrown in for good measure. If the Torah is brought out in a Torah
service then it must be handled and read correctly .This is true also of any ritual object that we use for the

91
See Yochanan 7:22-23, Mark 7:1-23,Galatians 2:11-14, Acts 10:9-17,28,Acts 15
92
Shem Tov
93
Prayer Book
149
observance of the mitzvot. We should not act ignorantly or indifferent to the set-apartness of these objects. We
must strive for authenticity or otherwise we are only a parody of the synagogue service of Yehudah. This is not
putting on a show for visitors but rather a true expression of a sincere heart desire to be truthful to the heritage
that we have received from our Nazarene avot of the 1st century.

Yehudah will never take the Two House message seriously until the Nazarenes are willing to prove themselves
worthy of their respect because of their respect for the rabbinical scholarship of the past and the members of the
Nazarene Communities become Torah observant in all areas of their lives.

Then, and only then, will they be willing to even listen to the Two House Truth. Anything less falls short of any
standard and we remain just “wanna-bes” in their sight.

Let us all work together for the Reunification of the Two Houses of Yisrael in these Latter Days.

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Understanding the Tree of Life©

Rabbi Edward L. Nydle

©Rabbi Edward L. Nydle 2012

151
 Understanding the Tree of Life
Rabbi Edward L. Nydle

This lesson is designed for those who wish to understand the Tree of Life and understand Elohim. The truth is
that we do not have the power to understand What the Creator is and we cannot know Its reasons. There is
nothing we can actually say about Ayn Sof. It94 exists and we can say no more. However, we can speak of Its
relationship with Its creation. No one can ever know Ayn Sof 95but one can gain understanding how It manifests
in creation. It exists in a realm above and beyond creation, in an unlimited realm unknowable to us.

We can say It is good and that Ayn Sof ( [vc ]ya )defines good. Every act of Ayn Sof contains the most pure

and infinite Good that can exist. Good is what Ayn Sof uses to bring about Its purpose in creation. Ayn Sof has
no need of anything, even creation. Thus, we can say in our limited understanding that It created the universe
for the purpose of bestowing good upon man.

All creation was prepared for man. 96 The ultimate Good It can give to mankind is Itself. There is no good
greater than achieving unity with and experiencing the Creator.97 Ayn Sof would create a world that Its creation
could partake of Its essence and experience It.

Creation is not a one-time event, but rather an on-going process that occurs every billionth of a second. It is an
ever-flowing source that is constantly changing and evolving as the universe changes and evolves. The flow of
energy that created the universe continues to flow and interact with the Sefirot. The creation is constantly
receiving energy from the Creator and if it were to cease, then creation would cease to exist.

CREATION

In the Beginning was Nothing (Ayn Sof), the ultimate zero.98 There was zero time. So how did creation come
into being? There are many theories and religious dogma on that subject. The first thing we need to understand

94
We are using the term It because Ayn Sof is neither male nor female
95
The Name Ayn Sof never appears in Scripture. This Name is kind of a placeholder that only emphasizes that we cannot define the
concept of the Endless One.
96
Is. 45:12
97
Psalm 16:2
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is that prior to the creation, there existed Ayn Sof. Ayn Sof always has been and always will be. It is all things at
once and fills all space, all time, and all consciousness. It is everything, yet nothing. It is unknowable and
indefinable. If Ayn Sof is all places then where could a universe exist? Since Ayn Sof is everywhere there is no
space for a creation. For creation to take place, Ayn sof would have to make a space within Itself for creation.
Ayn Sof would have to choose to vacate a space within Itself so a void could be created, similar to a woman’s
womb. Within this “womb” Ayn sof could create the universe. 99

This void (Halal in Hebrew) was created by Ayn Sof withdrawing Its Light from a certain place so as to create
100
this other place. This withdrawal is called Tzimtzum (contraction). This contraction took place in the center,
but since Ayn Sof is everywhere, there are no boundaries and cannot be any center. Do not think in terms of
physical space, as it did not exist at this time. We could say the contraction took place at the source of Ayn Sof’s
desire to create the universe. So the place of origin is at the center of Ayn Sof’s desire, a place where mind meets
desire.

When did this take place? We remember that all time is relative. How time is measured today in a physical
universe is not how Ayn Sof measured time during creation since there was no time. The master Kabbalist Rabbi
Yitzhak D’min Acoo calculated that according to the secrets hidden in Bereshith that the universe is some 15 ½
billion years old. Yet from Ayn Sof’s perspective, which is above time and space, the universe is only now being
created and It sees the universe ending. All is cyclical before Ayn Sof. It is both the beginning and the end. From
Ayn Sof’s viewpoint the universe’s beginning, middle, and end are all one.

Within the new void, Ayn Sof could begin to manifest the universe. This was done by shining It’s Light back
into the void. It had to be in a manner so that when the Light returned into the void, it would not fill the void as
it previously had been. The Light lessened Itself and began the manifestation f boundary, form, and definition.
This was something new that had not existed before in Ayn Sof.

The essence of Ayn Sof is unknowable to mankind, but we can experience and come to know It as It chooses to
manifest itself within creation. Since Ayn Sof has created many phases and levels of creation, so too there are
levels of Its manifestation in creation.

98
It is only in the realm of something that opposites exist and have contradictory meaning. Outside creation all is nothing, all
opposites are integrated. Diversity is simply an illusion.
99
This is symbolic as there could never be a space where Ayn Sof is not. This is symbolic language to explain how the creation took
place.
100
This is similar to a black hole in space. A black hole is a place where the laws of physics do not apply, and is believed to be a place
where a star imploded in on itself. It is a place where an extreme concentration of mass causes light to be trapped inside rather than
being emitted.
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The Light (Ayn Sof Or) entered the void through various filters that enable the Light to descend from outside
creation to the center of the void. These filters became the spiritual DNA upon which all creation is based.
These filters form the pattern that is called the Sefirot.101

Ayn Sof did not allow the Light102 to enter the void with the same intensity that was on the outside of the void. If
It did then the void would be filled with the Light and nullify creation. The Light that entered was just a small
portion of the Light of Ayn Sof’s absolute essence. With the creation of the void each aspect of Ayn Sof’s
ultimate Light would now manifest in their unique manifestations but the Unity is never lost or compromised
.within the void, separation and demarcation is the chosen manner through which Ayn Sof is able to manifest
Itself through the creation. The ultimate Light goes through the various filters for the purpose of diffusing the
Light and allowing it to manifest all of Its various hues. These filters that help manifest the Light are called
Sefirot. The word Sefirot comes from the root word safar, which means to count. The word Safar is related to
the word mispar, which means number and the word sefer, which means book.

The Sefirot are the most basic modes of the creator’s power.103 They constitute the inner structure and make up
the various worlds (Olamot). They serve as the bridge between the Creator and the creation. Nothing in the
universe takes place without the medium of the Sefirot. However, the Sefirot are not Ayn Sof. Ayn Sof created an
aspect of Itself to accomplish creation, and this aspect was formed of ten forces depicted as the Sefirot on the
Tree of Life.

YHWH and His Name are One. The Sefirot are only tools to Ayn Sof. They have no life or particular holiness of
their own other than what Ayn Sof gives them. The Sefirot are the tools that manifest to us how Ayn Sof chooses
to act within creation. It is through the Sefirot and their interactions that we come to see Ayn Sof, Who is
concealed within them. They emanate from the essence of Ayn Sof and descend into the void (creation) in a

101
Similar to a white light refracted through a prism and all the colors within it become separated out of the white light.
102
Ayn Sof’s essence is like black light. It contains all colors and possibilities of color. When the black light is subject to various
filters then its shades and hues can be identified individually. All these shades and hues, even though they differ from one another, are
still united and one in their essence.
103
The Zohar uses a variety of terms amongst which are levels", "powers", "firmaments", "worlds", "pillars", "lights", "colors",
"dates", "gates", "streams", "garments", and "crowns" to refer to the Sefirot. The Zohar conceptualizes the Sefirot as dimensions,
archetypes, spiritual forces, activities within the G-dhead, gates to the divine world, aspects of Ayn Sof and ways in which Ayn Sof is
manifest in creation. The Sefirot symbolism implies that Ayn Sof, the cosmos, the human soul, and the act of knowledge are all a
single, unified essence or substance.
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hierarchical order. They interact with one another in multidimensional columns (yosher), which transform them
into polarities of active (positive/male), passive (negative/female), and balance for a total of three columns. 104

104
These Sefirot correspond to qualities of Ayn Sof. They consist of, in descending order, Keter (the crown), Chokmah (wisdom),
Binah (intuition, understanding), Chesed (mercy), Gevurah (strength), Tiferet (glory), Netzach (victory), Hod (majesty), Tiferet,
Yesod (foundation) and Malkut (sovereignty). The middle five qualities are mentioned explicitly and in order at I Chronicles 29:11:
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The Torah begins with a simple Hebrew phrase:

Bereshith Bara Elohim ve ET ha shamayim and ve ET105 ha eretz

The first letter of the Torah is a BET-b, the second letter of the Hebrew Alef-Bet. The sages say that the use of

the letter Bet teaches us that something existed before the Beginning. Prior before the Beginning was Ayn Sof.
The missing letter Aelf – a – is not here because it represents what was before the Beginning. We note that the

traditional translation in English omits one important word in Hebrew VE (and) which appears twice in this
sentence. Translated correctly it reads, “In the Beginning Elohim created and the heavens and the earth”.

We begin with Be which is attached as a prefix to the word reshith. Be can mean, “in, with, or by means of” in
Hebrew, depending on the context; and the word reshith, which usually means “beginning”, comes from the
root of the word “head-rosh and can also mean “Wisdom”. If we substitute the alternative translation of the
word Bereshith, we get: In the Beginning, With the Beginning, By means of the Beginning, In the head, With
the head, By means of the head, In Wisdom, With wisdom, and By means of Wisdom”.

After the second word in Hebrew is BARA (created), we find a strange conjunction with the word following it,
Elohim. This seems to suggest that the subject is following the verb. Normally we put the subject before the
verb- Elohim Bara. As it is written, Elohim becomes the object of creation, and the subject of the sentence is
understood as the third-person singular of the verb Bara “IT”, which implies Ayn Sof. Therefore, the first part of
this sentence should read, “In the beginning, Ayn Sof created Elohim.” But how can this be if Elohim is the
source of all things and has no creator?

The key is understanding that Elohim is only one of the Names of the manifestations of Ayn Sof. Elohim is
the Name that refers to the Sefirah Binah, the last stage of oneness that contains the seven lower Sefirot within,
but refers to all the Sefirot collectively. We now understand that Ayn Sof created or emanated the qualities of
Itself-the Sefirot/Elohim- to act as agents or tools of creation. This means that Elohim is not only the Creator,

105
ET- the Alef Tav – t a – can refer to the whole Hebrew Alef-Bet. Thus it was the letters of whole Hebrew Alef Bet of the heavens
and the earth that were used to create the universe.
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but also the Created. Elohim is the step-down or interface for Ayn Sof. It is through Elohim that man can
understand and know his Creator.

THE FIRST WORLD-ADAM KADMON

KETER or Crown (Ehiyah Asher Ehiyeh)

The first aspect of Light is the expression of Ayn Sof’s will and desire to create the universe. This aspect is the
first of the ten filters which Ayn Sof uses to channel the Light from Its essence to the lowest world. This first
filter or Sefirah is called KETER, which means Crown. It is called crown because like the crown upon the head,
it is above rest of creation. It represents Ayn Sof’s sovereignty and authority over all creation. All the other
Sefirot that are manifest on the Tree exist only to bring the authority of Keter into full manifestation in Malkut-
Kingship.

Keter is also called the Ra’avah lla’ah, the Supernal Will of the Divine. Will is the force of life. The Will is also
called “ANI/ yna”106 meaning “I”. For prior to one being conscious of existence, one already exists. Existence

pre-exists the awareness of existence. Keter is “I” before the “I “can say “I am”.

Keter is also known as Adam Kadmon (A.K.) the Primordial Man. It is considered the primordial pattern of the
universe. Here all levels exist in their kernel or potential stage (all potential lies domain inside the kernel- but
potential has not been actualized). Adam Kadmon contains within Him all the lower worlds. These lower worlds
emanate from A.K. just as A.K. emanated from Ayn Sof’s essence. In A.K. all things exist in their potential
form, waiting to manifest. Adam Kadmon is the interface between the Infinite Creator and the finite creation.
This is the macrocosmic pattern and microcosmic pattern that all spiritual, mental, emotional, and physical
existence would follow. This pattern of A.K. is the source of active Being (YHWH-hv h y).

The human soul cannot (the Neshamah- the Higher Self) is not able to perceive or assimilate the purity of that
called A.K. He is above all form or image for He is above all such things. He is referred to as the crown of the
letter yud- y – of hvhy . It is taught that only with the coming of the Moshiach will the Light of A.K. be able to

be revealed and received here below on the physical realm

106
If we rearrange the letters of Ani, it spells AYN.
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 THE SECOND WORLD-ATZILUT (Emanation)

HOKMAH- Wisdom (Yah)

In order for the “I” of Keter be realized and actualized, it must be aware of itself. The “I “must become “I am”.
This self recognition comes through Hokmah. It is called the yud- y – of the YHWH. From the world of Atzilut

and above, it is called the Creator. The other three worlds- Beriah, Yetzirah, and Assiyah are called creation.
These worlds are a mere reflection of the upper world of A.K. When we speak of YHWH we refer to the Ayn
Sof dwelling within the 10 Sefirot of the world of Atzilut.

Hokmah means Wisdom or intuition. It is the initial grasp of awareness, consciousness, and recognition.
Hokmah reveals inner subjective knowledge, that which is known because it is an inner truth, not an external
lesson. Hokmah is in the realm of pure spiritual, that which manifests the essence.

Hokmah and Keter are inseparable and are united as are the soul and the spirit within the body. The Light that
entered the void only penetrated to the level of Hokmah. After this, the Light of Keter, cloaked in the Light of
Hokmah, took the place of the original Light, and continued to descend into the middle of the void.

After Hokmah received an influx of awareness from Keter, the revelation needed to be properly comprehended
and understood. This brings us to Binah, meaning understanding, where the “I am” can understand what it is
and thus say, “I am ….”.Binah is connected to Hokmah and Keter, to form the first triad called the mochin
(brains).

THE THIRD WORLD-BERIAH (Creation)

BINAH – Understanding (YHWH)

BINAH is where the flash of thought from Keter and received by Hokmah can become comprehended and
prepared to be put into action. Binah receives the insight from Hokmah like a mother receives the seed from the
father, and dwells on it and keeps it within her until it’s time to give birth to that which has been conceived
from the union of the two of them. Hokmah is usually called the “Father /Abba” and Binah is called “Mother /
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Imma”. It is taught that Hokmah/ Intuition impregnates Binah/ Perception, thus intuition once received by
perception leads to the birth of the universe or creation.

This is the level from where the Neshamah emanates. It is the realm of pure thought. Binah and Beriah refer to
the Heh- h – of the YHWH. This is also called the chariot or Merkavah. It is said the souls of Yisrael are carved

from the Throne of Glory located in Beriah107, where YHWH sits upon His throne. This realm is above the
angels (malakim) or any principality. Binah is the realm of the Mind.

These first three Sefirot are called the Mochin. Binah is left brain, Hokmah is right brain, and Keter is the skull
on top of both of them. Binah transforms pure mind or thought into actions. But, before there can be action
there must first be motivation or nothing can be built by the Builder. The Creator must have motivation in order
to proceed to build. Binah transforms by the power of cognitive awareness the essence of Keter as revealed in
Hokmah and creates motivation, and only then physical form, which finalizes and joins all the levels together in
a unity. The motivation of Binah manifests in the power of emotion. This manifests itself in the formation of the
next six Sefirot. This triad of Keter, Hokmah, and Binah is called KaHaB.

The next six Sefirot are the forces that underlie the creation of the physical universe. These correspond to the six
days of creation. Anything that exists within the mind must be charged with a sort of energy in order to move it
from the realm of thought into the realm of corporal being. The next six Sefirot are the source of emotion
because emotions charge that which one thinks and gives the thought emphasis, passion, and flavor.

Essence manifests within spirit, spirit is perceived within the mind, and the mind forms the ideas which
motivate and steer the emotions. All emotions are based upon preconceived ideas. The six Sefirot are the
powers that transform thought into action.

THE FOURTH WORLD-YETZIRAH (Formation)

The next is called Yetzirah, and refers to the Vav- v – of the YHWH. It contains six Sefirot- Chesed, Gevurah,

Tiferet, Netzach, Hod, and Yesod. It is the level of Ruach-wind. It is the personification of feelings and
emotions. It is the astral plane of angels, demons, and principalities. The astral plane is not the realm of the
spiritual. It is the closest to the physical and is not all good.

107
Only Yisrael knows YHWH-Psalm 147:20
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 CHESED (El)

The attribute of CHESED comes directly from the Mochin. Chesed is below Hokmah in the Tree. Although
Chesed actually flows from Binah (the Mother), it is below Hokmah on the Tree. This is because the left brain
actually controls the right side of the body.

Chesed is the force of expansion of free complete unconditional covenant love. Chesed is defined as mercy but
it is actually freedom because it is always giving, accepting, and outgoing. It is a creative force that is always
expanding outward, formless, without boundaries, without contraction, constriction, or limitations. Chesed is
pure abundance. However, despite its attributes, it cannot create or support the universe by itself. A world
without boundaries and limitations soon falls into chaos and will destroy itself. Thus, Chesed needs to be
balanced by Gevurah.

GEVURAH (Elohim)

GEVURAH is the force of restriction, severity, discipline, and judgment. It can best be defined as limitation,
within the context of discipline. Gevurah sets the boundaries and the end. It is the source of judgment. Gevurah
will only give out what is deserved. Nothing can stand before the pure power of Gevurah so we depend upon
Chesed to temper its judgment.

Gevurah stands beneath Binah on the left side of the Tree. Gevurah and Chesed function as opposites relying on
the balance of the Middle Column. There exists a dynamic spiritual tension between Chesed and Gevurah.
Tiferet is the Sefirah that maintains that delicate balance between Mercy and Judgment.

TIFERET (YHWH)

TIFERET is called the Heart of the Tree. Tiferet is the revelation of Ayn Sof to Its creation in time and space.
Tiferet is called Harmony or Beauty, and sometimes called Justice. Tiferet embodies and unites the six Sefirot
which are called the midot (attributes).The six Sefirot are sometimes called the six appendages of Tiferet. Justice
is the heart of the universe. The Name of YHWH ( h v h y ) is associated with Tiferet.

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Tiferet as Justice manifests itself as the Torah. The laws of the Torah are the laws of Tiferet. They are universal
laws and the source of primordial justice. By Torah observance a person maintains balance and alignment with
the force of balance and justice.

Tiferet as the source of justice must execute all judgment. This then leads us to the next two Sefirot, Netzach
and Hod. They are two yet they act in a unified manner as the executioners of the judgments of Tiferet. This
second triad of Chesed, Gevurah, and Tiferet are called HaGaT.

NETZACH (Adonai Tzvaot)

NETZACH is on the right side of the Tree underneath Hokmah and Chesed. Netzach means victory but can also
mean conquering. Netzach is the force that beings order and organization to creation. Netzach is the product of
Tiferet as the nature of justice is to bring order. The imposition of order is an act of Chesed, not severity as
many believe. Netzach conquers and dominates all so to impose order and merciful goodness. Netzach is the
attribute that imposes the justice of Tiferet.

HOD (Elohim Tzvaot)

HOD means glory, and brings home the benefits of what is conquered. It is on the left column under Gevurah
and Binah. Hod takes the outgoing benefits of Netzach and focuses the rewards for its own personal gain. The
justice of Tiferet is imposed through Netzach and enjoyed through Hod.

When Netzach and Hod are properly aligned, there comes forth the Sefirah of Yesod, which balances out the
entire Sefirotic pattern which is called the Etz Chaim, the Tree of Life.

YESOD (Shaddai or El Chai)

It is at YESOD all the upper Sefirot meet and converge. It is the foundation of the Tree. It corresponds to the
reproductive organ to denote creative or libido energy (do not think in physical terms) that cause creation and
creativity. Yesod is born of the union of Netzach and Hod. When Netzach and Hod is felt throughout creation,
the resulting order leads to a release of the creative energy of Yesod.

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Yesod is referred to as tzadik, righteousness. Only when there is complete harmony and balance in the Sefirot
which motivate action can one behave in the proper manner. One who embodies Yesod through proper actions is
called a Tzadik, a righteous man.

The third triad of Netzach, Hod, and Yesod are called NaHiY.

When all the Sefirot are in perfect alignment and manifest creation in harmony, the result is called Malkut.

THE FIFTH WORLD-ASSIYAH (Manifestation or Action)

MALKUT (Adonai)

MALKUT is the final stage of creation. It is the lowest of the Sefirot and the lowest of the worlds. In Malkut all
the worlds merge in perfect harmony and balance. The laws of Malkut are different than the laws of the worlds
108
above it. Malkut is the realm of the physical and corporeal world around us that exists in time and space.
Malkut enables all the forces of will, mind, heart, and motivation to become united and manifest in the world of
action, the physical world. This Sefirah is the furthest from the Light and where the Light is the dimmest.

Malkut completes the filling of the void within Ayn Sof. It is the farthest away from the Light of Ayn Sof’s
essence. Even though it is the farthest from the Light, it is closest to the intent of the Will of the Creator, as it
was the first thought. It is the final Heh-h – of the YHWH. It has been called the Shabbat, the Shekinah, and the

Holy Queen.

Of all the worlds, only Malkut is corporeal. All the other higher realms are non-corporeal. In the non-corporeal
worlds, time and space are different than they are here, and there is no space as we understand it. Without
corporeal space, physical proximity cannot exist as it does in Malkut (as physical proximity is how we define
distance between spaces). In the non-corporeal worlds closeness is defined as similarity.

108
Corporeality is the realm discernible to our senses and includes things measurable with technology. It is limited to things that
vibrate and move slower than the speed of light. The corporeal things are included in the realm of space and time. Human thought
travels faster than the speed of light.
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The laws of physics in Malkut are different from the other realms. Malkut can serve to bring two opposites into
proximity to one another. The potential exists in Malkut that two opposites can find a common ground and thus
merge together within an aspect of unity. Malkut can thus unite all the worlds, which is something none of the
other worlds can do. Although in the upper realms of Keter and Hokmah all realms are united, the unity of that
place still only expresses potential. It is not until Malkut that all potential becomes actuality and fulfills the
purpose of creation.

It is the Kingdom that will have the Crown to dwell upon it in the days of Moshiach. It is the souls of Yisrael
that have the responsibility to be the channel for YHWH consciousness in the earth. At the Malkut level,
YHWH is called Adonai (Master). Yisrael’s purpose is to unite the Queen with her Husband YHWH. This is
not to nullify the earth, for we do not dwell in the heavens. We are to bring heaven down to the earth as this
world is the First Thought of Ayn Sof. It is here that the rectification (tikkun) will take place. Here in this world
of Assiyah (action) will the Atzilutic Light shine, thus uniting all the worlds.

The Sefirot serve as the complete pattern that underlies everything in the universe of the Creator.

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 What it means to be Born-Again
By

Rabbi Edward L. Nydle / B’nai Avraham

And there was a man of the Perushim; Nakdimon109 was his name, a ruler (katzin) of the Yehudim. 2This one
came to Yahshua by night and said to Him, “Rabbi, we know that You are a teacher come from Elohim, for no
one is able to do these signs You do if Elohim is not with him.” 3 Yahshua answered and said to him, “Truly,
truly, I say to you, unless one is born anew from above, he is unable to see the reign of Elohim.” 4Nakdimon
said to Him, “How is a man able to be born when he is old? Is he able to enter into his mother’s womb a second
time and be born?” 5 Yahshua answered, “Truly, truly, I say to you, unless one is born of water and the Spirit,
he is unable to enter into the Malchut of Elohim. 6“That which has been born of the flesh is flesh, and that
which has been born of the Spirit is spirit. 7“Do not marvel that I said to you, ‘You have to be born from
above.’ 8“The Spirit (wind) breathes where it wishes, and you hear the sound of it, but do not know where it
comes from and where it goes. So is everyone who has been born of the Spirit.” 9Nakdimon answered and said
to Him, “How is it possible for this to take place?” 10 Yahshua answered and said to him, “Are you the teacher
of Yisrael, and do not know this? Yochanan 3:1-10

From the pulpits of the churches, the radio evangelists, the television preachers, and the core of modern
Christianity comes the statement, "you must be born again". It is a Christian buzz word, and considered a
stamped passport into heaven, without which, Hell is the only other destination. It is what separates the saved
from the unsaved, the good from the bad, and the lost from the found. Anyone's failure (especially politicians)
to say that they have been "born again” immediately relegates that person as a target of evangelism by zealous
believers.

If you claim to be "born again" you get a free ticket to heaven; a place defined by Christian dogma as
protected by "pearly gates and guarded by St. Peter" .It containing many “mansions on a hilltop" for those who
"choose" Jesus as their "personal" savior and say the correct words of a prayer. The smug attitude of "born
again" Christians is not much different from those residing in elite gated communities, enjoying their
exclusivity and feeling sorry for the poor masses outside those gates.

109
Some have identified him with Nakdimon ben-Gurion, mentioned in the Talmud as a wealthy merchant at the time of the Second
Temple and its destruction.
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 Not to claim to be “born again” is the highest form of psychological "terrorism". Terrorism can be defined
as "the systematic use of terror especially as a means of coercion". Christians, who subscribe to the idea of
being "born again” have no hesitation in claiming that if people do not accept this dogma, they are damned
forever to a fate much worse than death; an eternal imprisonment and punishment in a place called Hell. In Hell,
one is subjected to unimaginable suffering through the pain from the fire and torture eternally. Most people
from the pulpit-controlled flocks believe that this “born again” concept is a mandated pre-condition required for
salvation, which is found only in the “New Testament” and a “new doctrine” taught by Yahshua. The common
view is if you "accept" Jesus as your savior, then you are born again. There are no exceptions to the rule in
Christianity that only those who are born again will escape the tortures of Hell. Only those who go to church
and publicly accept Jesus as their "personal" savior are forgiven their shortcomings.

Being “born again" is not an original teaching from Yahshua and the launching point for some new Christian
faith. Being born anew was and is fundamental to Torah-based Judaism, as the message of the Torah has always
been to have faith in YHWH for salvation. Salvation in Torah-based Judaism has always been by faith, before
Moshe and after him, as well as before Yahshua and after Him. The reason most people don't see this when they
read the "Old Testament," is because their understanding of, "what the Scriptures say," is affected by hundreds
of years of theology formed by previous generations studying and interpreting the Hebrew Bible in a Hellenized
way. This "mindset" is not an easy thing to unlearn as it is reinforced daily by family, friends, sermons, books,
Christian TV programs, Christian holidays, and the entire culture we live in.

It is clear that anyone arguing that you must believe in Jesus to be born again does not get that concept from
Scripture but from their ignorance of Scripture. Christians do not realize that it is a Hebraic concept found
within Judaism, the writings of the sages, and the Hebrew Scriptures. There is no other reason for this doctrine
to be present in Church teachings other than ignorance of the Biblical teachings on this concept and to use it as
a whip to keep the masses in line with church doctrine.

Rebbe Yahshua spoke with Nakdimon who was a learned teacher (rabbi) and a member of the Sanhedrin, so he
(Nakdimon) had to be very familiar with Jewish tradition and the Torah of Moshe. From the conversation, it is
understood that Yahshua obviously thought that Nakdimon should be very well versed in the concept of being
born anew or born from above. We can conclude from Yahshua’s comments that the concept was taught and
found in the TaNaK (Hebrew Scriptures) and the teachings from Oral Tradition. The experience of being born
from above then was possible before Yahshua was born or died on the stake and was resurrected.

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Yisrael had been born into a new life when they were “saved/delivered” from Egypt and given the Torah at
Mt.Sinai. We know that over a period of time, they had departed from Torah and the various navaim (prophets)
kept calling Yisrael back to the teachings of the Torah. They (as did the Messiah) called Yisrael to do teshuvah
(return) towards YHWH and His Torah. Teshuvah starts inwardly and then is manifested by actions that
conform to the Torah. This inward change of heart and outward change in one’s actions is known as being
“born again/anew”.

• 6“Then I passed by you and saw you trampled down in your own blood, and I said to you in your blood,
‘Live!’ And I said to you in your blood, ‘Live!’Yechezkel 16:6

According to the sages, the repetition of the word “blood” and “live” in this verse teaches a physical
redemption in the blood of the Passover Lamb and a spiritual redemption in the blood of physical circumcision.
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It alludes to two births, physical and spiritual.

• Midrash Rabbah - Genesis XXXIX: 1111. AND I WILL MAKE OF THEE A GREAT NATION (XII, 2).
Said he to Him: ‘Yet hast Thou not caused the seventy nations to spring from Noah?’3 He replied: ‘That
nation of which it is written, For what great nation is there, that hath Elohim so nigh unto them (Deut.
IV, 7), them will I raise up from thee. ' R. Berekiah said: It is not written, ' And I will give thee,’ or ‘And
I will set thee,’4 but, AND I WlLL MAKE THEE: i.e. after I have created thee as a new creation 5 thou
wilt be fruitful and multiply. R. Levi b. Abyatha and R. Abba said: Thrice is ' greatness’ mentioned here,
and ‘blessings’ four times…

Yisrael experienced a new birth freely when they came out of Egypt. It was a free gift from YHWH and in turn
they were to obey YHWH’s instruction given to them as a nation at Mt.Sinai. But Yisrael had forgotten their
new birth through the water (the Red Sea) and the two bloods, the blood of circumcision and the blood of the
Passover Lamb ( also see Yochanan 1:13) and over a period of time and disobeyed the Torah and neglected its
observance. That is why in Yechezkel 18 YHWH pleads with Yisrael make for themselves a new heart or a
renewed spirit.
• 30“Therefore I judge you, O house of Yisrael, every one according to his ways,” declares the Master
YHWH. “Repent, and turn back from all your transgressions, and let not crookedness be a stumbling-
block to you. 31“Cast away from you all the transgressions, by which you have transgressed, and make
for yourselves a new heart and a new spirit. For why should you die O house of Yisrael? 32“For I have
no pleasure in the death of one who dies,” declares the Master YHWH. “So turn back and live!”
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Artscroll TaNaK commentary on Yechezkel page 1236
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When Yisrael does not observe Torah, they become like the nations who reject YHWH and His Torah. If they
return to YHWH and obey Him, they remove their heart of stone (hardness towards YHWH and Torah) and
receive a new heart and soul.

Since Nakdimon was a learned teacher in Yisrael, he would be familiar with the words of the prophets. He
would also have been knowledgeable with the Sod level of Scriptural learning. Since the book of Yochanan is
written in the Sod level, the concept of being born again, we also have to examine Yahshua’s statements on that
level. The concept of a man receiving a nefesh (soul) at physical birth (the water) is a foundational teaching in
Judaism. After his first birth by the water, man is to cultivate his soul by obedience or faithfulness to the Torah
and his faith in YHWH. He then is elevated by the power of the Ruach or spirit (wind) and becomes “born
again/anew” by his reconciliation to YHWH.

• Deuteronomy 10:16 -- "Therefore circumcise the foreskin of your heart, and be stiff-necked no longer."
• Deuteronomy 30:6- And YHWH your Elohim will circumcise your heart, and the heart of your seed, to
love YHWH your Elohim with all your heart, and with all your soul, that you may live.
• Ezek. 44:7 -9 in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be
in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they
have broken My covenant, to add unto all your abominations. And ye have not kept the charge of My
holy things; but ye have set keepers of My charge in My sanctuary to please yourselves. Thus saith
YHWH Elohim: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My
sanctuary, even any alien that is among the children of Yisrael.
• Ezek. 36:24-27 For I will take you from among the heathen, and gather you out of all countries, and will
bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all
your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new
spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a
heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall
keep my judgments, and do them.

The term "stiff-necked" is equivalent to not having faith. YHWH called the generation in the wilderness stiff-
necked because they failed to trust in Him. (See Exodus 32:9; 33:3, 5; 34:9, Deut. 9:6, 13; 2 Chron. 30:8; Acts
7:51)

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Hebrews 3:7-4:2, said they received the Good News but failed as they did not "mix it with faith," and "went
astray in their hearts."

• Deuteronomy 30:6 -- "And YHWH your Elohim will circumcise your heart and the heart of your
descendants, to love YHWH your Elohim with all your heart and with all your soul, that you may live."

Here the word "live" is used in a spiritual sense and is equivalent to salvation. The letters of Rav Shaul show
that "circumcision of the heart" is the equivalent of "being born again":

• Romans 2:29 -- "But he is a Jew, which is one inwardly; and circumcision is that of the heart ..."
• Colossians 2:11 -- "In whom also ye are circumcised with the circumcision made without hands ..."

Elohim has always asked that we first recognize and trust in Him. To have faith/trust in Him is the "first
commandment."

• Exodus 20:2-3 & Deuteronomy 5:6-7 -- I am YHWH your Elohim who brought you out of the land of
Egypt, out of the house of bondage. You shall have no other elohim before Me.
• Habakkuk 2:4 & Romans 1:17 -- "The righteous live by faith." (Shaul quotes this "Old Testament"
verse in Romans to make his point.)
• Hebrews 11:6 -- "Without faith it is impossible to please Him."

In Kabbalah (received teaching) the idea of being born again means that one is to clothe themselves with the
spiritual garments made in the world of Atzilut (the highest world), where Moshe saw the kavod (glory) of
Elohim . One has to accept YHWH’s provision of a garment of honor and light even as Adam was clothed in a
garment of light. This is done by coming to the light and practicing Truth/Emet (Torah).

• Soncino Zohar, Shemoth, Section 2, Page 210b - Happy is the portion of whoever is found worthy of
those garments wherein the righteous are clad in the Garden of Eden. [i.e., Yezirah] Those garments are
made out of the good deeds performed by a man in this world in obedience to the commands of the
Torah. In the Lower Paradise [i.e., Yezirah] man's soul is thus sustained by these deeds and is clad in
garments of glory made out of them. But when the soul mounts up on high through that portal of the
firmament, other precious garments are provided for it of a more exalted order, made out of the zeal and
devotion which characterized his study of the Torah and his prayer; for when that zeal mounts up on
high a crown is made out of it for him to be crowned with, but some of it remains as the man's portion,
out of which garments of light are made for the soul to be clad in when it has ascended on high. The
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 former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, so
as to qualify their owner to join the company of holy angels and spirits. This is the correct exposition of
the matter as the Holy Lamp learned it from Elijah. The garments of the Lower Paradise [i.e., Yezirah]
are made of man's actions; those of the celestial Paradise [i.e., Beriah] of the devotion and earnestness
of his spirit.

• Soncino Zohar, Shemoth, Section 2, Page 229b are they” (Lev. XVI, 4.) Of Israel, also, Scripture says:
“Israel is YHWH's hallowed portion, the first-fruits of the increase” (Jer. II, 3), thus calling Israel holy,
for the reason that in Israel are to be seen all shades of color, as displayed by Priests, Levites, and
Israelites; and these are the colors which may be exhibited in the inner holy place. ‘Observe that man's
soul does not ascend to appear before the Holy King unless she is first worthy to be attired in the
supernal raiment. Likewise, the soul does not descend into this world until clad in the garments of this
world. Similarly, the holy heavenly angels, of whom it is written, “Who makest thy angels into winds and
thy ministers into flaming fire” (Ps. CIV, 4), when they have to execute a message in this world do not
come down to it before they clothe themselves in the garments of this world. The attire thus has always
to be in harmony with the place visited; and the soul, as we have said, can only ascend when clad in
ethereal raiment. Adam in the Garden of Eden was attired in supernal raiment, of celestial radiancy. As
soon as he was driven from the Garden of Eden and had need of forms suited to this world, “YHWH
Elohim”, Scripture says, “made for Adam and for his wife garments of skin (‘or), and clothed them”
(Gen. III, 21). Formerly they were garments of light (‘or), to wit, of the celestial light in which Adam
ministered in the Garden of Eden. For, inasmuch as it is the resplendency of the celestial light that
ministers in the Garden of Eden, when first man entered into the Garden, the Holy One, blessed be He,
clothed him first in the raiment of that light. Otherwise he could not have entered there. When driven
out, however, he had need of other garments; hence “garments of skin”. So here also “they made
residual garments to minister in the holy place”, so as to enable the wearer to enter the Sanctuary. Now,
it has been already taught that a man's good deeds done in this world draw from the celestial
resplendency of light a garment with which he may be invested when in the next world he comes to
appear before the Holy One, blessed be He. Appareled in that raiment, he is in a state of bliss and feasts
his eyes on the radiant effulgence. So Scripture says: “To behold the graciousness of YHWH, and to
visit early in his temple” (Ps. XXVII, 4). Man's soul is thus attired in the raiments of both worlds, the

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 lower and the upper, thereby achieving perfection111. Of this Scripture says: “Surely the righteous shall
give thanks unto thy name”; to wit, in this world-”The upright shall dwell in thy presence” (Ibid. CXL,
14); namely, in the other world.’ Zohar Shemot, Section 2, page 229b
• Soncino Zohar, Bemidbar, Section 3, Page 214a - As R. Eleazar and R. Jose were once walking in the
wilderness, R. Jose said: ‘When it says of Phineas, "Behold I give him my covenant of peace", it means
peace from the Angel of Death, so that he should never have power over him and that he should not
suffer his chastisements. As for the tradition that Phineas did not die, the truth is that he did not die like
other men, and he outlived all his generation, because he kept hold of this supernal covenant, and when
he departed from the world it was with celestial yearning and beauteous attachment.’ R. Eleazar cited
the verse: "And he showed me Joshua the high priest standing before the angel of the Lord", etc. (Zech.
III, 1). ‘The "filthy garments", as explained elsewhere, are those with which the spirit was clad in this
world. It has been asked: When a man is doomed to Gehinnom, what are the garments with which they
invest him? And the answer is given in the words, "Now Joshua was clothed with filthy garments, and
standing before the angel" (Ibid. 3). This was the angel appointed over Gehinnom, and from this we can
learn that the evil deeds of a man make for him these filthy garments, and so Elohim said afterwards to
him: "Behold, I have caused thine iniquity to pass from thee and I have clothed thee with rich apparel";
he was clothed in other proper garments through which a man may see the glory of the Shekinah. So
Phineas did not depart from this world until there were prepared for him other garments pleasing to the
spirit for the next world.’

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Mat 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect. Mat 19:21 Yahshua said unto him, If thou
wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. Luke
6:40 The disciple is not above his master: but every one that is perfect shall be as his master. The "keeping of one’s garment" is an
allusion to the soul, specifically the "higher soul" called the Neshamah. This higher soul is "granted" to man as opposed to the Nefesh
which is present in all men as well as in all living creatures. The Neshamah is man's "divine connection." Because it is linked to the
Nefesh, which is in turn attached to the physical body, the Neshamah is affected by what man does with his body. Thus "keeping one's
garments" is directly associated with avoiding sin. Those who maintain their proper spiritual connection ("keep their garments") are
contrasted to those who do not. Further, the Neshamah is that which was "breathed into" Adam in the Genesis account, making him
distinct from the rest of creation. The rectification of all creation will eventually return us to a state similar to Adam in Gan Eden
(Garden of Eden) The verse in Revelation have a connection to the account of the failure of Adam and Chawah in Gan Eden, with the
reference to; "garments," "naked" and "shame."Genesis 2:25 - And they were both naked, the man and his wife, and were not
ashamed. Genesis 3:7 - Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves
together and made themselves coverings. Genesis 3:9-10 - Then YHWH Elohim called to Adam and said to him, "Where are you?" So
he said, "I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself." Genesis 3:21 - Also for Adam and
his wife YHWH Elohim made tunics of skin, and clothed them.

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 • Rev 3:4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall
walk with me in white: for they are worthy. 112
• Rev 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk
naked, and they see his shame.
• Matt. 22:11 -13 And the king coming in to look over the guests, he saw a man there who did not have on
a wedding garment. And he said to him, Friend, how did you come in here without having a wedding
garment? And he was speechless. Then the king said to the servants, Bind him hand and foot and take
him away, and cast him into outer darkness. There shall be weeping and gnashing of teeth.
• Enoch 62:18 - The saints and the elects have arisen from the earth, have left off to depress their
countenances, and have been clothed with the garment of life. That garment of life is with the Master of
spirits, in whose presence your garment shall not wax old, nor your glory diminish.
• 21“But the one doing the truth comes to the light113, so that his works are clearly seen, that they have
been wrought in Elohim.” Yochanan 3:21
• 23For the command is a lamp, and the Torah a light, Proverbs 6:23
• 151You are near, O YHWH, And all Your commands are truth. Psalms 119:151

When a person is practicing truth (Torah) and walking in the Light (Torah) then their soul is clothed in the
garments of Light. Just as Adam was clothed in Light in creation (before the fall), the soul of the righteous is
clothed in the Light and Truth upon his death due to his observance of the mitzvot. He was born of the water
(physical birth/ also the world of Yesod) and the spiritual birth from the Ruach (a change of heart that results in
Torah observance). The soul must be clothed in the garments of both worlds.

One must be reborn from the womb of the upper Malchut (Kingship/Kingdom) of Atzilut and experience a
change of heart by teshuvah (return). Atzilut-Nearness is the Universe of the Sefirot and Beriah –Creation is the
Universe of Souls. Malchut of Atzilut is the closest to the Universe of Souls giving birth into it. Therefore it is
called the “womb” Above.

112
The (white) garments referred to in the text are not physical raiment, but of the spiritual realm, and associated with the condition of
a person's soul. This condition is directly tied to obedience of Torah. Note that those walking with Yahshua in white are said to be
"worthy." This indicates a level of achievement on behalf of the person, which reflects the importance of being a "hearer and doer" of
Torah, as an integral part of one's "faith."
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Luria’s chief disciple Chaim Vital taught that a pure heart and a quiet mind, a person enters contact with the Divine Light and
raises the Light up to the Ein Sof, offering the Light to the One in a sacred act of service wholly hidden in the higher worlds. Only
then does the person open the channel for the Light to flow down through his or her soul into our world.
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 • “Although Malchut –Kingship is the root of the attribute of Justice, this Sefirah is also the womb from
which all souls flow. The Bahir, Part 2 , Section 77

The Upper Mother is called Binah (Understanding) or the Shekinah. The Lower Mother is called Malchut. The
water is the Torah, which provides a safe environment for growth in the “womb”. The Son or Tiferet takes all
the powers of the Tree of Life and channels them through the Middle Pillar of the Tree into Yesod or
Foundation (Yesod is fluid like water), which gives to Malchut, thus conceiving a “new creation” in the womb
of the Lower Mother. One then becomes “born from above” from the water and the Ruach (wind/spirit) which
is the breath of Tiferet.

• “Souls are born through the union of Yesod and Malchut. Therefore Yesod is called the “foundation of
all souls”. The Bahir, Section 157, Part 2

The growth of the Neshamah (the third part of the human soul) is also called a “second birth”. Da’at
(knowledge) is the descent of the Ruach Hakodesh upon the soul. The evolution of the Neshamah is the
purification of the soul so that it may arise and return up the Tree of Life to its place in the world of Emanation.
The Higher Self114 achieves the generation and spiritual rebirth as a Divine son of Elohim through a unification.
It is this unification of the finite man with his infinite Higher Self that allows this rebirth a son of Elohim. From
the earliest traditions and teachings within Judaism there is but one message, the cosmic birthing of the Divine
son through the spiritual development of righteous humans, a whole generation that fulfills the purpose of
creation and the human purpose of spirituality, the transcendence of mortality through such human unification
of the soul with the Divine as can endow it with a Divine personality. This is neither a strange doctrine nor
heresy as it is taught very plainly by Scripture and well known to Rav Shaul and the other writers of the Brit
Chadasha.

• Rom 8:14 -21 For as many as are led by the Spirit of Elohim, these are sons of Elohim. For ye received
not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba,
Father. The Spirit himself beareth witness with our spirit, that we are children of Elohim: and if
children, then heirs; heirs of Elohim, and joint-heirs with Messiah; if so be that we suffer with him, that
we may be also glorified with him. For I reckon that the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the

114
Adam Kadmon is the image and likeness of Elohim in which we are made. It is the Divine blueprint for all the sons and daughters
of Elohim. We have strayed from that blueprint but the original matrix of perfection, the divine image and likeness is there, sealed in
the Higher Self.
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 creation waiteth for the revealing of the sons of Elohim. For the creation was subjected to vanity, not of
its own will, but by reason of him who subjected it, in hope that the creation itself also shall be
delivered from the bondage of corruption into the liberty of the glory of the children of Elohim.
• Gal 4:6-7 And because ye are sons, Elohim sent forth the Spirit of his Son into our hearts, crying, Abba,
Father. So that thou art no longer a bondservant, but a son; and if a son, then an heir through Elohim.
• Heb 2:10 For it became him, for whom are all things, and through whom are all things, in bringing
many sons unto glory, to make the author of their salvation perfect through sufferings.
• Luke 3:38 the son of Enos, the son of Seth, the son of Adam, the son of Elohim.
• “The human intellect is the fruit of Elohim,115 may He be praised, and by way of the simile is His seed,
and he is in truth his son.”Rabbi Abulafai
• “He who knows this measure of our Creator, and the praise of the Holy One, blessed be He, Who is
hidden from the creatures, is assured he is a son of the world to come [ he will inherit the world to
come]…” Shiur Qoma, The Secret Garden page 32
• The ruach and the neshamah are found only in a man who has awakened spiritually “and made a
special effort to develop his intellectual powers and religious sensibilities...It is aroused by a man when
he occupies himself with the study of Torah and its commandments, 116 and it opens his higher powers of
apprehension, especially his ability to mystically apprehend the G-dhead and the secrets of the
universe.. By acquiring the neshamah (the Higher Soul), the Kabbalist thus realizes something of the
divine in his own nature.” Gershom Scholem, Major Trends in Kabbalah , pages 240-241
• 2Peter 1:4 whereby he hath granted unto us his precious and exceeding great promises; that through
these ye may become partakers of the divine nature, having escaped from the corruption that is in that
world by lust.
• 1Peter 1:22-23 Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of
the brethren, love one another from the heart fervently: having been begotten again, not of corruptible
seed, but of incorruptible, through the word of Elohim, which liveth and abideth.

According to the Bahir, the personification of Zeir Anpin (The Son/The Word) is pictured facing downward
with its head in the East117 and its feet towards the West, bestowing spiritual sustenance to the world. The
Female (Malchut) is seen lying with her head towards the East and is therefore in East. Her womb is to the

115
The appearance of the soul, which is the supernal aspect within the human personality, is called a new birth, transforming a person
into a son of Elohim according to the Zohar.
116
The Zohar states that the neshamah is activated within us when we strive for righteousness and purity.
117
East is Tiferet (the Son) and West is Yesod (foundation).Malchut is attached to Yesod in the West, and is also called the sea (yam),
which can also mean West. Yisrael was reborn by passing through the Red Sea (Yesod) from the seed of Tiferet.
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West, and it is from her womb that all seed is mixed together. The seed of Yisrael travels down the spinal cord
from the brain (Mochin) and therefore comes from the East.118

• “When Yisrael is good, then this is the place from which I will bring your seed (the East), and new seed
will be granted to you. But when Yisrael is wicked (departs from Torah), [then I will bring] seed that
has already been in the world. It is thus written (Ecclesiastes 1:4), “A generation goes and a generation
comes,” teaching us that it has already come. What is the meaning of the verse, “and from the West I
will gather you”? This means I will gather you form the attribute that always points to the West. Why is
the West called MaAReV (mixed)? Because it is there that the seed is mixed together (MitAReV).What is
it like? It is like a king’s son had a beautiful bride and he hid her in his chamber. He took riches from
his father’s house and constantly brought it to her. She, in turn, took everything, constantly put it away,
and mixed it all together. Ultimately he seeks to see what he had gathered and accumulated. It is
therefore written, “And from the West I will gather you.”And what is the father’s house? It is that
regarding which is written, “From the East I will bring your seed.” This teaches us that it is brought
forth from the East and sowed on the West. He then gathers what he has sowed.” The Bahir, Part 1,
Section 155-156

119
It is interesting that Gentiles must be “born again” if they want to convert to Judaism. They must renounce
idolatry, accept the Torah, and undergo immersion in a mikveh. This is known as becoming a “new creation”, a
“new birth” or “like a new born baby”.

• Talmud- Mas. Yevamoth 62a:‘And Resh Lakish said: He has not fulfilled the duty of propagation’
because one who became a proselyte is like a child newly born.
• Talmud - Mas. Yevamoth 47b: As soon as he is healed arrangements are made for his immediate
ablution, when two learned men must stand by his side and acquaint him with some of the minor
commandments and with some of the major ones.4 When he comes up after his ablution
(immersion/mikveh) he is deemed to be an Israelite in all respects.
• Soncino Zohar, Bereshith, Section 1, Page 95a at Mount Sinai when the Law was given to Israel.’
Another then discoursed on the text: An altar of earth thou shalt make unto me, and shalt sacrifice

118
See Yeshayahu 43:5
119
According to Dr. Arnold Fruchtenbaum rabbinic writings uses the term "born again" to refer to at least six different occurrences.
Note each of these life changing experiences: (a) When a Gentile converts to Judaism. (b) When an individual is crowned king. (c)At
age 13 when a Jewish boy chooses to embrace Torah and be numbered with the believers. (d) When an individual gets
married. (e) When an individual becomes a rabbi. (f) When an individual becomes the head of a rabbinical school.
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 thereon thy burnt offerings and thy peace offerings, etc. (Ex. XX, 24). He said: ‘We have learnt that
whoever makes this offering of his son is esteemed no less worthy than if he had offered to Elohim all the
sacrifices in the world, and had built an altar before Him. Therefore it is fitting that he should make a
kind of altar in the shape of a vessel full of earth over which the circumcision may be performed, that so
Elohim may reckon it to him as if he had sacrificed on it burnt offerings and peace offerings, sheep and
oxen, and be even better pleased therewith; for so it is written in the latter half of the text: “in every
place where I record my name I will come to thee and bless thee”, where the words “I wil1 record my
name” refer to the circumcision, of which it is written, “The secret of the Lord is with them that fear
him, and he will show them his covenant” (Ps. XXV, 14). So much for the altar of earth. In the next verse
we read: “And if thou make me an altar of stone.” This alludes to the proselyte who comes from a
stubborn and stony-hearted people. The text proceeds: “thou shalt not build it of hewn stones”. This
means that the proselyte must enter into the service of Elohim, and that he must not be circumcised until
he puts out of his mind the alien worship which he practiced hitherto, and removes the stoniness of his
heart. For if he is circumcised before he does this, then he is like a statue which, though hewn into
shape, still remains stone. Hence “thou shalt not build it of hewn stones”, since if he is still obdurate,
“thou hast lifted up thy tool upon it and hast polluted it”; i.e. the act of circumcision is of no use to him.
Wherefore happy is the lot of him who brings this offering with gladness and pleases Elohim thereby;
and it is fitting that he should rejoice in this boon the whole of the day, as it is written, “For all those
that put their trust in thee shall rejoice, they shall ever shout with joy, and they that love thy name shall
exult in thee” (Ps. V, 12).’

Sometimes it is easier to define something by what it is not rather than what it is. Being “born again” is NOT
“believing in Jesus”, it is not being “baptized”, nor is it being “spirit filled.” It most certainly is NOT becoming
a convert to the world religion called “Christianity”120 or being a “Christian”. We can clearly see that Yahshua
in his discussion of being “born again from above” connected it with a return to the Torah of YHWH through
teshuvah and obedience to the Word of Elohim. 121

The Hebrew Renewed Covenant writers, who considered the Torah-based faith of Yisrael as the only valid faith
system given by YHWH warned of a coming "spiritual deception" that would deceive many. This counterfeit
faith would be based on "lawlessness," (Torah-lessness) and lead up to the coming of the anti-Messiah ("anti"
meaning counterfeit), who would be called the "man of lawlessness" (2 Thessalonians 2:3). Part of that
deception would include a false definition of the term “born from above” based on a foundation of Torah-
120
Christianity is a religion about “Jesus”. Torah observance is the faith of Yahshua.
121
See Acts 15 for the minimum requirements for the new Yisraelite.
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lessness and a “Christ” who would do away with the Torah. Once again we can see that the “church system” has
redefined Scriptural terms and replaced them with definitions that do not require a life of faithfulness to YHWH
and Torah.

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 Why Kabbalah?
By Rabbi Edward L. Nydle/ B’nai Avraham

“The Hidden things (nistartot) belong to YHWH our Elohim, and the revealed things are for us and our
children forever to do all the words of this Torah.” Dev.29:28

“It is not hidden from you and it is not distant.” Dev.30:11

I wish to address a controversial issue within the Nazarene “Movement”. It has caused criticism of several
rabbis because of a lack of understanding on the part of the critics who have not allowed a renewing of their
minds. For some reason many have distanced themselves from the study of Torat HaNistar (the concealed
Torah). Due to this misunderstanding it is imperative that we, as followers of the Messiah, re-embrace the Torat
HaNistar and not allow it to be hijacked by New Agers and cults. Kabbalah or spiritual metaphysics is not a
religious “fad” but in fact an ancient method of studying the Holy Scriptures on a very deep level. In ancient
times it was part of the training in the school of the prophets.

Kabbalah is the study of how the human soul and mind broadens its horizons to encompass and experience the
reality of the presence of YHWH. This requires many years of study and practice in order to experience the
expansion of mental capacity and intellectual functions.

Orthodox Judaism has defended the use of Kabbalah (Hebrew for received) throughout the ages. Rabbis Shabtai
Kohen, the RaMHaL, the Gaon of Vilna, Haim of Volozin, and the Hasidic rabbis have defended the legitimacy
of the Kabbalah. Anyone who wished to discredit or disrespects Kabbalah should be considered out of step with
the greatest minds of Judaism and even the Messiah (the greatest teacher of Kabbalah). We must return and
redeem what has been stolen and abused to its rightful owners, the talmidim of the Messiah.

Torah is divided into four levels of study called PaRDeS (pashat, remez, drash, and sod) the Hebrew word for
garden, paradise, or vineyard. Any beginning Yeshivah student knows this to be true. All four levels are
necessary to be a student of Torah. If one studies the Torah and does not understand these levels, one is said to
have not fulfilled his obligation of Torah study122. Every student of Torah must study Kabbalah. The body (the
revealed) without the soul (the hidden) is dead, and a soul without the body is a ghost. You cannot have one
without the other.

122
Sha’ar HaMitzvot 1a , the Ari’zal
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The Torah verses quoted above refers to the foundational truth that no Halakah (the way of walking out the
mitzvot) can be based upon prophecy or by mystical means. Halakah is decided upon by man and by logical
debate and discussion. Even more shocking to the reader is the fact that Halakah is not decided by Heaven.
Halakah is decided by the rabbanim ordained to make these decisions123. The entire Torah is on the earth,
including the hidden parts. Halakah provides the vessel for the manifestation for the metaphysical light of
Kabbalah. Both the physical and spiritual worlds need rectification. How can this be done unless both aspects of
Torah are involved? Both inner and outer realities need to be sanctified. Both have their source in the upper
worlds and correspondence below in the human body.

The Torah is one, even as YHWH is One. The Torah is also one with YHWH124.Therefore; anyone who
separates any part or portion of the Torah from its other parts is causing a separation in the Name of YHWH.

• “One who causes that Kabbalah and its wisdom to be separated from the Oral Torah and the Written
Torah, causing the people to refrain from them and saying that the Torah and Talmud should only be
studied according to pashat, it is certainly as if that one dried up the rivers of the Gan Eden. Woe to
him! It is better that such a one was never born into this world. If one does not respect the Oral and
Written Torah, it is as if that one returned the world to void and chaos, more this such one brings
poverty to the world and lengthens our exile.” Tikkunei Zohar 43
• “The one who has the ability to perceive the secrets of Torah and does not make the appropriate efforts
to do so is judged very severely.” Rabbi Eliyahu, Even Shelema
• “It is a true and correct thing that the value of Kabbalah study is very sublime...and great will be the
punishment for those who do not study the secrets of Torah.” Rabbi Ovadiah Yosef, Yehaveh Da’at
• “One should not say that he will go study the wisdom of the Kabbalah prior to studying the Bible,
Mishna, and Talmud. For our sages have already taught that one must not enter the vineyard (PaRDeS)
until ones belly is full of meat and wine. For this would be similar to a soul without a body, there is no
merit, no function, and no value until the soul is united with the body completely, rectified by the 613
commandments of the Torah.”Rabbi Haim Vital, Etz Haim 2a
• “Whatever is learned according to pashat must also be in accordance to the sod. For when the secrets
of the Torah are revealed, one realizes that the learning of his youth are also true and correct. Anyone
who does not understand the secret meaning, even the pashat cannot be clear to him.” The Gaon of
Vilna, Even Shelema

123
T.B., Baba Metzia 59
124
Zohar, Ekev 73a
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The one who wishes to begin Torah study with Kabbalah in the end will stumble and fall. The study of the sod
level has its proper time and place. It should, only be studied after one is firmly rooted and grounded in the
Torah and Halakah.

There are two levels of creation. We refer to these as the physical and the spiritual. The two are connected. One
fits over the other like a glove over a hand. The two interact together as body and soul. What occurs in one
always affects the other. Both exist is complete harmony with one another. However, due to the fall of Adam,
the collective mankind can no consciously interact with the spiritual worlds.

If man would remain cut off from its spiritual Source, the world would fall apart at the subatomic level. YHWH
in His mercy reestablished the link by giving mankind instructions (Torah) on how to regain and maintain the
spiritual and physical relationship. The purpose of Yisrael is to live the Torah and establish the balance between
the two worlds.

The Torah we read is multi-leveled. It is similar to the layers of an onion. We see and interact with the surface
but yet deep within lie layer upon layer of meanings and hidden treasures. The key of unlocking the mysteries in
the Torah is the cultivation of the human mind on the conscious and unconscious levels. As we study the
surface of the Torah it becomes apparent that under the plain meaning of a verse or word is a deeper true
meaning of the text. This requires effort and time. This is what we call “Torah Study”. It sharpens the mind and
allows it to see the relationship between two apparently unrelated things. When one’s mind has the proper
analytic skills then all the supposed contradictions and conflicts in the surface of the Scripture are resolved and
become clear.

Elohim created within man two lobes of the human brain (the physical organ for the mind), the right and the
left. These two lobes manifest different forms of thinking. Human consciousness is experienced and expanded
by two distinct functions of thought: left brain rational analytical thought, which connect us to the physical
world, and the right brain archetypal, intuitive thought, which connects us to the psychological/spiritual inside
world. We need both for proper balanced mental health. Through both forms of thin king we can know
ourselves and the world around us. This is why the Torah has laws and teachings pertaining to both these
aspects of human thought.

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Elohim gave us the mitzvot in order for us to understand the external physical world by using our analytical
skills. These instructions govern our relationship to the world around us. These “laws” keep us balanced as to
enable us to receive the Creator’s influence and guidance. These establish our identity as Yisrael and helps to
safeguard us as a people. Therefore proper observance of the mitzvot is a prerequisite for the reception of the
benefits of any study of Kabbalah. Once the physical aspects of Torah are learned, then one is ready to grasp the
spiritual counterpart found in Kabbalah. All he need know is the patterns, methods, and laws here in the
physical world in order for the spiritual ways found in the Torah to be unveiled to his inner eyes that are trained
to perceive Wisdom.

If the vessel that is to contain the Divine Light is not properly prepared, then the vessel will shatter because it
will not be strong enough to hold the Light. The Light is the wisdom of the Kabbalah and the vessel is prepared
by proper Halakah. One’s mind must be trained in logic and walking out the Torah in order to properly elevate
the soul. A teacher must prepare the student by binding them to the Torah by proper practice and study. If this is
not done by the teacher, then eventually the teacher and students will stray from the Torah and lose their
connection to YHWH. Dabbling in Kabbalah without proper guidance and a well-grounded teacher is
dangerous. One cannot play with spiritual powers and expect not to be harmed in some way.

Who has the time to penetrate these deeper layers of the Torah? The sages and rabbis who study and live
eventually learn its secrets, which is called Kabbalah. This is why in order to study Kabbalah one must first
study Halakah. Either you have developed and acquired the skills for deeper study or you have not. If you do
not, then do not fool yourself, as self-deception is the worst deception. You cannot substitute surface for
substance or delusion for self-discipline. Simple book learning and intellectual pursuits are not enough for
rectifying the mind. We have to expand our skills and actually comprehend all that we study.

Too many teachers and so-called rabbis have nothing but distain towards Kabbalah. This is a serious error on
their part. Perhaps this is because they do not really know and understand the Torah. None of the critics even
have a clue to what real Kabbalah is and probably would not recognize it even if it was right in front of them.

That fact that it is taught by the New Agers and cults does not give anyone the right to abandon true Kabbalah
as taught by the ancient sages of Yisrael and our Master Himself. We, as Yisrael, have an obligation to
recognize, redeem, and claim what is rightfully our heritage.

• “With one hour of Kabbalah study, one does more good that a whole month of pashat study, for great is
its power to bring Messiah.” Rabbi Aharon HaLevi, Sha’ar HaYihud v’HaEmunah

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