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Ha-Sefer shel Yochanan John 14 “In My Father’s House”

23/7/2020

 
“Don’t let yourselves be anxious” does not mean “You must not be anxious” or “You will not be anxious” but “Don’t continue to be anxious”. Yeshua was anxious at times (John 13:21) and yet remained sinless (Hebrews 4:15). Therefore, it’s not a sin to be anxious, rather it is a sin to make anxiety your god. In those times when we are anxious we are afforded an opportunity to place our trust in God. When we do this we come to understand that the transcendent victorious Messiah suffers with us and will overcome in us.
Introduction:
 
This chapter continues the discourse of the previous chapter and follows the troubling revelation that Yeshua will soon be denied by Kefa, and indeed by all His disciples, perhaps with the exception of Yochanan (John) the Gospel writer, who was known to the priestly court and therefore, was not challenged as to his allegiance while he sought to observe the illegal trial of Yeshua among the priests.
 
Yehudah the betrayer has left, and while the disciples do not understand completely they do have a good general idea of what is about to take place. Therefore, they are distraught, anxious, afraid. Yeshua understands their emotional response because He has also experienced anxiety and turmoil regarding what lies before Him. The same Greek word tarasso used to describe Yeshua’s anxious emotional response in previous chapters is used here in Yeshua’s comforting of His disciples. He speaks as one who has experienced the full gambit of human emotion and ministers comfort as only the Comforter can. This is of great importance given that part of this chapter concerns the impartation of “another Comforter”, Ruach HaKodesh (the Holy Spirit).
 
John 14 contains some of the most misquoted, mis-taught, misused and misapplied Scripture of the Brit HaChadashah (New Testament). Read carefully, dispense with hubris, recall the words already spoken by Yeshua, and receive Him as He is, Lord, Master, Teacher, the manifest Father, Imanu (With us) El (God). His message is offered universally but His salvation is exclusive. Only those who receive Him are reconciled to the Father. A bride cannot be married unless she accepts the proposal and says “I will”!
 
1“Don’t let yourselves be troubled, anxious, agitated (tarasso[G]) of the heart, core being (kardia[G], leiv[H]); believe, be persuaded, place confidence, trust (pisteuo[G], ha’amiynu[H]) in the midst of (eis[G]) the God (Ho Theos[G], BEilohim[H]), believe, be persuaded, place confidence, trust (pisteuo[G]) also in Me. 
 
“Don’t let yourselves be anxious” does not mean “You must not be anxious” or “You will not be anxious” but “Don’t continue to be anxious”. Yeshua was anxious at times (John 13:21) and yet remained sinless (Hebrews 4:15). Therefore, it’s not a sin to be anxious, rather it is a sin to make anxiety your god. In those times when we are anxious we are afforded an opportunity to place our trust in God. When we do this we come to understand that the transcendent victorious Messiah suffers with us and will overcome in us.
 
Perhaps one of the most misused Scriptures of the New Testament with regard to anxiety is Philippians 4:6. The context of Philippians 4 regards ongoing rejoicing in the Lord (Philippians 4:4) and the importance of moderation over lust and gluttony. “Let your moderation be known among all people, the Lord is at hand.” (Philippians 4:5). Thus, the anxiety, or over thinking (merimnao[G]) of Philippians 4:6 is that which results from covetousness or lust for more, rather than that which results as a genuine emotional response to difficult circumstances. Therefore, we should read:
 
“Don’t continue to be anxious for anything; but in everything through prayer (conversation with God) and seeking with thanksgiving let your requests be made known to God.” -Philippians 4:6
 
We note that “the peace of God that surpasses all understanding will guard the core being and mental wellbeing” of those who practice trusting God in their anxious state “through Messiah Yeshua!” (Philippians 4:7)
 
We further note that the anxiety the disciples are experiencing in John 14:1 is of the core being (heart). Meaning that the very foundation of their belief system is being shaken. We can surmise that the disciples may still have held out hope for the reign of the King Messiah in their time, a mighty Warrior King come to destroy the Roman Empire and set Israel free from physical oppression. The idea that Yeshua might be betrayed and subsequently killed was one that shook their worldview to the core.
 
Yeshua, knowing the turmoil His disciples were experiencing sought to reassure them that the stability of their core being was to be found in God the Father and the Son, and not in temporal physical redemption. Their trust was to be in the midst of God and in Yeshua even while they were experiencing anxiety and fear.
 
2 In the House (oikia[G], b’veiyt[H]) of My Father (Pater[G], Aviy[H]) are many (rabiym[H]) rooms, dwelling places (mone[G], m’dorot[H]); if it were not so, I would have told you; for I go to prepare a specific place (topos[G], makom[H]) for you (lachem[H] Pl.). 
 
For the Jew the House of God is none other than the Temple on Mt Moriah in Jerusalem, also known as Har Beit (Mountain House), and yes, the heavenly Temple from which the earthly Temple receives its design as a shadow of its heavenly counterpart.
 
In addition to this the house of one’s father was that place where a first century Jewish groom would go and, with his father’s help build an extension on to the family home, a room or rooms where he would bring is wife to live following the wedding celebration. In first century Jewish tradition the groom would seal his betrothal to a bride with a bride price and then depart to his father’s home to make preparations for the coming wedding. The betrothal period usually spanned one year and once the room was added to the father’s house and all had been prepared with regard to income and ongoing provision the groom would return to the bride’s village at an unannounced time, usually at night, with lamps and music and rejoicing in order to receive his bride and return with her household to the father’s home for the wedding celebration and subsequent feasting.
 
Therefore, the disciples understood “The House of My Father” to represent both the Temple of HaShem and a mashal (figure) concerning the common dwelling of an earthly Jewish father. When they heard Yeshua speak this way it must have invoked thoughts of the betrothal custom and thoughts of belonging in the Temple of God as priests, something that they had been cleansed for in the previous chapter (washing of the feet). Yeshua was assuring them of the priesthood He had conferred upon them and of their relationship to God as His bride. Something that Israel had understood from ancient times.
 
It is important to understand that Yeshua says these words to the disciples. These words apply to all who believe only as an outworking of the fact that those who receive the disciple of Messiah receive Messiah. First and foremost these words intend something very specific. Yeshua has a particular dwelling and role in mind when He speaks of preparing a place for His disciples. The Disciples of Yeshua will one day judge the twelve tribes of Israel (Matt. 19:28).
 
“You are those who have stood by Me in My trials; 29 and just as My Father has granted Me a kingdom, I grant you 30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.” -Luke 22:28-30 NASB
 
By extension these words apply to all who believe and bring comfort to those who place their trust in God and His Messiah Yeshua. We note that Yeshua has gone to prepare a specific place, room, for each one of us and has also gone to prepare a collective room which He and the Father have built to house all who believe as the culmination and perpetual outworking of Yeshua’s betrothal to the community of believers both Jew and Gentile. This does not negate God’s marriage to the ethnic religious Jewish people but rather fully fills it in that through Yeshua the entire remnant of Israel (ethnic religious, empirical, chosen) will be joined to Him after the fullness of the nations (Gentiles/non-Jews) have come to faith (Romans 11:25-29).
 
Our rabbis share in common with Yeshua the belief in mansions/rooms prepared for the righteous in the Olam Haba (World to come):
 
"says R. Isaack, how many מדורין על מדורין, "mansions upon mansions", are there for the righteous in that world? and the uppermost mansion of them all is the love of their Lord.'' -Zohar in Deut. fol. 113. 1.
 
"in the world to come every righteous man shall have מדור, "a mansion", to himself.''
-Praefat ad Sepher Raziel, fol. 2. 1. Nishmat Chayim, fol. 26. 2. & 27. 1.
 
3 And provided (ean[G]) I transfer, carry over, lead over, depart (poreuomai[G]) and prepare a specific place (topos[G], makom[H]) for you, I will come again and join you (paralambano[G]) to Myself, in order that where I am, exist, am present, manifest (eimi ego[G]), you also will be. 4 And where I bring under, lead under, depart to (hupago[G]) you see, perceive (eido[G]) the way (ha-derek[H]).”
 
“I will come again and join you to myself” This is the language of marriage, the uniting of groom and bride. Therefore, unless the groom goes and prepares the dwelling in the father’s house, there will be no room in which the marriage can be consummated, no promise of security for the bride. In terms of first century Jewish custom this would make the marriage a farce (which would have been considered abhorrent). Every marriage is consummated by the shedding of blood (the hymen of the bride), and is therefore a covenant entered into by the groom, which is received by the bride. Thus, Yeshua is joined to His bride by paying the bride price in His own blood and breaking the blood barrier (hymen) of death so that the womb of His wife might bear life.
 
With regard to the ancient Jewish betrothal rite a Ketubah (marriage document) is given by the groom to the bride as a promise of His commitment to provide for her in every way, through food, housing, clothing, emotional, mental and physical security etc. It is worth noting that in the ancient rite the bride gives the groom no such document, her role is simply one of acceptance of the ketubah. This means that the responsibility for maintaining security for the bride is entirely that of the groom. In this we see the Gospel manifest. Salvation is reliant on Yeshua Himself in God alone, we receive this salvation through faith, acceptance, trust, not by our promising to provide security for Yeshua but in His promising to provide security for us.
 
NB: For more information on how the ancient Jewish betrothal and marriage rites figuratively convey the Gospel please read my article on the subject: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/eternal-security-in-the-ancient-jewish-art-of-betrothal-marriage
 
“And where I bring under, lead under, depart to, you see and perceive of the way.” The disciples do not yet fully understand or know (ginosko[G]) the way but they quite literally see and are beginning to perceive (eido[G]) Ha Derek (The Way). Yeshua is going toward the fulness of all things and ultimately toward the marriage between God and redeemed humanity. By dying on the cross, resurrecting and ascending and by returning, He is become the Way.
 
5 Toma[H] (Thomas, twin) said to Him, “Lord (Kurios[G], Adonay[H]), we do not see, perceive (eido[G]) where You are going, how are we able (dunamai[G]) to see, perceive (eido[G]) the way (ha-derek[H])?” 6 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I am, I exist (ego eimi[G], Anochiy[H]) the way (ho hodos[G], ha-derek[H]), and the absolute truth (ho aletheia[G], ha-Emet[H]), and the life, living, perpetual existence (ho zoe[G], ha-chayiym[H]); no one comes to the Father (ho Pater[G], ha-Av[H]) except through Me.
 
“Yeshua said to him, “I am, I exist, the way, and the absolute, truth, and the life, living, perpetual existence; no one comes to the Father except through Me.””
 
This is perhaps the most difficult declaration for unbelievers and universalists to accept. I have heard many who claim to be followers of Yeshua say that Messianic/Christian faith is one of inclusivity. They are tragically wrong. Our faith is the most exclusive faith in the world and as a true faith is the most despised. The Gospel welcomes all but the outworking of the same Gospel is exclusive. We believe with absolute faith that no one can be reconciled to right relationship with God except through Yeshua and we believe it based on Yeshua’s testimony. Anyone who denies this fact does so by the spirit of anti-Messiah (antichrist). There is but One Way to God and He is that One sent from God, Yeshua the King Messiah, Ha Derek. This is one of the reasons that the early Jewish followers of Yeshua were called by the Jewish sectarian name of Ha Derek (Acts 9:2)
 
“Aniy haderek v’haemet v’hachayiym…”
 
“Derek” the Hebrew word for “way” is used for the first time in Torah in Bereishit (Genesis) 3:24 to refer to “the way” that enables access to Eitz hachayiym (the Tree of Living).
 
“So HaShem drove out the man (by extension humanity) and He placed at the east of the garden (of Eden) Kerubiym (Mighty Approachers of Blessing) and a flaming sword that turned in every direction to guard ha derek (the way) to Eitz hachayiym (the Tree of Living).” -Bereishit (Genesis) 3:24 [Authors translation]
 
Note that following humanity’s choice to sin the Way (to sinless existence in the presence of God) is guarded by Mighty Approachers of Blessing, and a flaming sword. The Sword is a symbol of God’s Word and the Flame is a symbol of His Spirit. In the text of John 14 the Mightiest of all Approachers of Blessing (Yeshua) has come to give His disciples, Israel, and by extension all humanity, access to the Sword (Living Word/Yeshua) and the Flame (Holy Spirit) so that we might t’shuva return to God and dwell with Him forever. Thus, the Guardian of the Way has become the Way.
 
Put simply in our decision to sin we lost access to perpetual living, the way to life was kept from us because the blood of animals was insufficient to atone for us perpetually, an all existing blood was required to atone for the sin and death that had been allowed to enter the creation. Therefore, Yeshua is saying that He is the Way and that by His eternal blood He will atone for us so that we might enter into perpetual living through Him.
 
Throughout the Tanakh (OT) “Ha Derek” The Way of YHVH is presented as a path of righteousness lived out of love for God, a path that bears the fruit of obedience to His Torah. This is in part why Yeshua alludes to the fruit of keeping His commands (mitzvot) later in this chapter.
 
“Emet” Truth is first mentioned in the Torah when Avraham’s servant Eliezer worships YHVH due to His Mercy and Truth. By walking in the way of YHVH Eliezer was Divinely led to his lord’s family and a bride for Itzchaak (Genesis 24:27). Truth and Mercy are intrinsically linked as attributes of God.
 
"Moses and his law are the truth"; - Talmud Bavliy Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2.
 
If the rabbis truly believe this then they must accept Yeshua Whom God announces to Moses, and Moses in turn records the words in the Torah (Devarim/Deut. 18:15-18).
 
“Chayiym” Living (Life perpetual) is in the intense plural form and means “perpetual living” rather than life (singular) finite. Yeshua is not just saying He gives life but that He is the living essence of all things. He is life everlasting. Those who receive Him do not receive a life but living perpetual and eternal. The Hebrew chayah (life) is first used in the Torah in Genesis 1:20 where it is used in conjunction with the Hebrew nefesh (soul, person, creature, passion, mind, being). Therefore, there is an intrinsic connection between life and person, soul life in this world and perpetual life through relationship in the Olam Haba (world to come).
 
Ultimately Yeshua is referring to a metaphysical (not non-physical but physical in a transcendent sense convergent with spirit) spiritual life described by the Tanakh (OT) as “the Spirit of YHVH”, “the Spirit of Wisdom”, “the Spirit of Understanding”, “the Spirit of Counsel”, “the Spirit of Might”, “the Spirit of Knowledge”, “the Spirit of the fear (awe) of YHVH” (Isaiah 11:2).That is, found in the attributes of the sevenfold Spirit of God (Rev. 1:4; 3:1). Subsequently the life lived in the Spirit of Yeshua is a life that produces the fruit of obedience and of love, joy, peace, kindness, goodness, faithfulness, humility and self-control (Galatians 5:22-23).
 
7 If you (plural) had known (ginosko[G], y’da’tem[H]) Me, you would have known My Father (Pater mou [G], Aviy[H]) also; from now on you know (ginosko[G], y’da’tem[H]) Him, and have seen, become acquainted with, experienced (horao[G]) Him.”
 
In one sense Yeshua seems to be saying that if the disciples had properly accepted the guidance of the physical signs present in Yeshua, that they would have easily recognized that He was Imanu El (God with them), the Father.
 
Now, Yeshua is empowering them to see in a transcendent way that He and the Father are echad (a complex unity). In this context the Greek “ginosko” infers relational knowledge learned through experience, acquaintance and seeing beyond a person’s physical being and into the heart (core being). In this case the person is Yeshua, Who is the Father God manifest with the disciples as the Son.
 
8 Philippos (friend of horses) said to Him (Yeshua), “Lord (Kurios[G], Adonay[H]), show us the Father (ho Pater[G], ha-Av[H]), and it will give us unfailing strength (arkeo[G]).”
 
It’s clear from Philip’s response that he (and probably the disciples’ as a whole) was still not quite comprehending Yeshua. We note that Philip seeks a proof that will result in “unfailing strength”. Many of us seek irrefutable empirical proof of God even while God manifests His person right in front of us, and if God by His grace gives us an immutable evidence we none the less have a propensity for quickly forgetting it when our circumstances change.
 
Yeshua has and will give His disciples irrefutable proof of His divinity and the redemptive purposes of God. However, doubt must remain while the fallen world remains because without doubt there is no faith. This is why Rav Shaul says “These three remain: faith, hope and love; and the greatest of these is love.” (1 Corinthians 13:13) Faith is needed only so long as we await the Olam Haba (world to come), and hope is needed only so long as we are looking forward to Messiah’s return and life in the Olam Haba. But Love is eternal, defined by God Himself, and therefore, in the Olam Haba we will love but we will no longer have need of faith and hope because we will be experiencing the fullness of all that we hoped for and placed our trust in.
 
9 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I have been with you all this time, and yet you have not come to intimately know (ginosko[G]) Me, Philippos (friend of horses)? He who has seen, become acquainted with, experienced (horao[G]) Me has seen, become acquainted with, experienced (horao[G]) the Father (ho Pater[G], ha-Av[H]); how can you say, ‘Show us the Father (ho Pater[G], ha-Av[H])’?
 
Essentially, while this may sound like a rebuke, it is in fact the equivalent of saying, “Philip, you disciples have been with Me and have observed My actions, witnessed My character, heard My words, and seen My signs. You already know that I and the Father are one. So why ask to see Him Whom you already see?”
 
Speaking of Yeshua, Rav Shaul says:
 
“For all the fullness of Deity lives bodily in Him, and in Him you have been filled to fullness. He is the head over every ruler and authority.” -Colossians 2:9-10 TLV
 
10 Do you not believe, trust (pisteuo[G], ma’amiyn[H]) that I am (Ego[G], Anochiy[H]) in the Father (ho Pater[G], v’Aviy[H]), and the Father (ho Pater[G], v’Aviy[H]) is in Me? The spoken words (rhema[G]) that I say to you I do not speak on My own initiative, but the Father (ho Pater[G], v’Aviy[H]) abiding in Me outworks His occupation, business (ergon[G]).
 
Once again Yeshua explains that He speaks of the Father as One submitted to the Father. In short, anything asked in Yeshua’s Name is asked of the Father. Yeshua is God with us and thus, being that God cannot be outside of Himself, Yeshua submits Himself to the Father.
 
11 Believe, trust, be persuaded of (pisteuo[G], ha’amiynu[H]) Me that I am in the Father (ho Pater[G], v’Aviy[H]) and the Father (ho Pater[G], v’Aviy[H]) is in Me; otherwise believe, trust, be persuaded (pisteuo[G], ha’amiynu[H]) because of the outworking of the occupation, business (ho ergon[G]) itself. 
 
While it is true to say that the signs Yeshua performed point to His redemptive work, that is not entirely what He means when He says “otherwise believe, trust, be persuaded because of the outworking of the occupation, business itself.” For the full outworking regards the death, resurrection, and ascension which is yet to come (from the disciples’ perspective). It is not individual signs and wonders that Yeshua is exhorting them to be persuaded by but “the outworking of the occupation” of God Himself.
 
12 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, he who believes, trusts, is persuaded (pisteuo[G], ha’ma’amiyn[H]) in Me, the outworking of the occupation, business (ho ergon[G]) that I enact, he will enact also; and something greater (megas[G]) than these he will do; because I go to the Father (ho Pater[G], Aviy[H]).
 
Far too many foolish Christian theologians and Bible teachers use this verse to support the claim that believers can do greater miraculous signs than Yeshua. Not only does this misrepresent the text and its context, it is also the height of hubris and is tantamount to blasphemy of the most vile kind.
 
First of all, “No servant is greater than his Lord” (John 13:16; 15:20).
 
Second, the text does NOT say that “the one who trusts in Me will do the works I do and will do works greater than these”, but “the one who trusts in Me will emulate My works and will do something greater than these works, because I go to the Father.”
 
Note that the “something greater” is greater than works, miracles, signs, wonders. It is also qualified by the fact that Yeshua must first go to the Father. Before Yeshua ascended to the Father He gave His disciples this command:
 
“go and make disciples of all nations, immersing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you…” -Matthew 28:19-20 (Author’s translation)
 
Note that He did NOT say, “go and do greater miraculous signs than I have done…”
 
To the contrary, the “something greater” Yeshua is referring to in John 14:12 is that which the miraculous signs He performed pointed to, that is, that He is the Way, the Truth and the Perpetual Living. Therefore, the “something greater” which the one who believes in Yeshua will do is to spread the Gospel to all nations. It is NOT to perform greater miracles. What good are miracles devoid of Salvation and discipleship? More importantly, temporal healing and signs will never be greater than eternal wholeness. The purpose of miracles is to point to Someone greater, and not to manifest something greater by our own hand. Our foolish modern Christian teachers have taught us that we are superheroes, while neglecting to remind us that superheroes are the progeny of Greek gods and are a modern reflection of ancient idolatry. Neither we nor the world have need of heroes. Our greatest need is a Saviour, Deliverer, Redeemer, and Righteous Ruler. If you want to participate in the “greater” thing, remind yourself that a servant is never greater than his Lord, and that the greatest gift of God is Yeshua the Miracle Maker, and not miracles themselves.
 
13 Whatever you ask in My Name (bishmiy[H]), that will I do, so that the Father (ho Pater[G], Ha-Av[H]) may be glorified, extoled, celebrated, praised (doxazo[G]) in the Son (ho uihos[G], bub’no[H]). 14 If you ask Me anything in My Name (bishmiy[H]), I will do it.
 
Once again, this verse has been widely mis-taught and misused to validate ungodly prayer demands in place of godly prayer requests.
 
The key to understanding this verse is to read and comprehend the first clause, “Whatever you ask IN MY NAME”. “In My Name” means “In My Character”, “In My Will”, “In My Identity”, “In My Purposes”, “In My eternal perspective” and so on. The prerequisite to receiving anything asked for in Yeshua’s Name is that the thing asked for is “In His will”, “According to His purposes” etc. Therefore, the foolish modern Christian practice of praying prayers like “We claim the healing over this brother in Jesus Name”, or “We demand a breakthrough for the finances of this Church in Jesus Name” and the affirmations that follow prayers such as these, “We have agreed in Jesus Name brother, He will do it according to His promise in John 14:13-14”, and so on, are often nothing more than sinful and presumptuous Pride!
 
What is the purpose of asking things in His Name? “so that the Father may be glorified in the Son.” What if it is not to God’s glory to heal in certain circumstances? What if it is not God’s will to prosper a Church financially? What if suffering is sometimes the will of God? When we pray presumptuously in Yeshua’s Name we are committing blasphemy. When we demand that God heal we are not showing our faith but rather our pride, fear, and our temporal perspective.
 
So what does it mean to “ask anything… in His Name”? It means, to ask His will, purpose, direction, and to pray accordingly together. And for what purpose? For temporal healing? For financial gain? For a show of faith? No! “so that the Father may be glorified in the Son.”
 
I am NOT saying we should not pray for miraculous healing or for manifest signs that point people to salvation. To the contrary, I am saying we should pray for those miraculous healings and signs that are according to God’s will and for the purpose of glorifying the Father and the Son so that salvation might come to the lost and make way for the reconciliation of the children of God.
 
Next time you pray, rather than making demands, try asking in humility; rather than presuming what God wants, try seeking His direction; rather than looking only to resolve the problems faced in temporal circumstances, try receiving God’s eternal perspective and walking in it.
 
15 “If you entirely love (agapao[G], ahav’tem[H]) Me, you will keep, guard (tishmoru[H]) My commandments (entole[G], mitzvotiy[H]).
 
Some commentators attribute as many as 1,050 commands of the Brit HaChadashah (NT) to Yeshua (Dake’s ref. Bible). While some may be considered contextually as being specifically for Jewish believers, most are consistent with the moral law of the Torah which applies to all human beings. Therefore, believers are not saved through Yeshua in order to break the commandments (mitzvot) but are empowered by the Spirit of God to live out righteousness from within as those who are born of the goal of the Torah, that is Yeshua Himself. This is one of the many reasons that Yeshua refers to Himself as “the Way”. Put simply as an example, we are free but we are not free to murder. In Messiah Yeshua we are free to do anything except that which returns us to bondage.
 
16 And I (v’Aniy[H]) will ask the Father (ho Pater[G], Ha-Av[H]), and He will give you another Helper, Comforter, Consoler, one to stand alongside (Parakletos[G]), that He may abide, dwell, remain (meno[G]) with you forever, into the unending age (aion[G]);
 
Note that God will give “another” Comforter. Meaning Yeshua is a Comforter (Menachem). Also, the Comforter that will stand alongside every believer will be with us forever.
 
Interestingly the Pirke Avot says:
 
 פרקליט אחד, ενα παρακλητον,"one advocate", or "comforter"; and he that transgresses one command, gets for himself one accuser.'' -Pirke Abot, c. 4. sect. 11.
 
17 that is the Spirit, Breath, Wind (Ruach[H]) of absolute truth (aletheia[G], emet[H]), Whom the world cannot receive, because it does not see (theoreo[G]) Him or know (ginosko[G]) Him, but you know (ginosko[G]) Him because He abides, dwells, remains (meno[G]) with you and will be in you.
 
The Spirit of God is at this time present with them in Yeshua but does not yet dwell within them. Therefore, “you know Him because He abides, dwells, remains with you and will be in you.” Only those who receive Yeshua can receive the Spirit of the Father and the Son.
 
It’s worth noting that one of the names that our rabbis attribute to the King Messiah is Menachem (Comforter):
 
“What is his (Messiah) name?... :His name is Menachem the son of Hezekiah, since it is written, ‘Because Menachem (a comforter) that could receive my soul, is far from me’ (Lamentations 1:16).” - Talmud Bavliy Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 2. 
 
18 “I will not leave you fatherless, orphans, alone (orphanos[G]); I will come to you.
 
It was customary among our rabbis to speak of the passing of righteous spiritual leaders as being like a father leaving orphans in his wake.

Concerning Rabbi Simeon ben Yochai, Rav Aba and others have said:
"woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, וישתארון יתמין, "and they shall be left fatherless by thee".'' -Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. יתום, "fatherless by thee".'' -Midrash Hannealam in Zohar in Gen. fol. 65. 4.
 
19 After a short time the world (kosmos[G], haolam[H]) will no longer see (theoreo[G]) Me, but you will see (theoreo[G]) Me; because I live (zao[G], chay[H]), you will live (tichyun[H]) also. 20 In that day (hemera[G], bayom[H]) you will know (ginosko[G]) that I am in My Father (Aviy[H]), and that you are in Me, and I in you.
 
Yeshua will leave them to die and rise again and thereafter to ascend to the right hand of the Father. However, He will not leave His followers as orphans devoid of a Father. To the contrary, while in His metaphysical resurrected body He will physically ascend to the Father and no longer be seen by those who do not know Him, however in the Spirit He will never leave or forsake His disciples because He and the Father will pour out the Spirit of the Father and the Son into the disciples (Acts 2). Therefore, those who receive Yeshua will always see Him in a spiritual sense, while those who reject Him will not see Him and will therefore despise His existence and identity.
 
21 He who has My commandments (entole[G], mitzvotay[H]) and guards, keeps (shomeir[H]) them is the one who entirely loves (agapao[G], ye’ehavaniy[H]) Me; and the one who entirely loves (agapao[G], v’ohaviy[H]) Me will be entirely loved (agapao[G], ahuv[H]) by My Father (Aviy[H]), and I will entirely love (agapao[G], ohaveihu[H]) that one and will appear to, declare, show, manifest (emphanizo[G]) Myself to that person.”
 
The keeping of commandments that results from relationship with God in Yeshua is the evidence of love for Yeshua. We must be careful to note that Yeshua does not say “You must keep My commands in order to prove you love Me…” Rather, He says “He who has My commandments and guards, keeps them is the one who entirely loves Me.” The keeping of Yeshua’s commands is the evidence of love and not the purchase price. The former is faith that bears the fruit of works, whereas the latter is bondage through law keeping and vain religion.
 
Righteous acts are the evidence of right relationship in God. They are not the means of attaining it.
 
22 Yehudah (praise: not Iscariot) said to Him, “My Lord (kurios[G], Adoniy[H]), what then has happened that You are going to appear to, declare, show, manifest (emphanizo[G]) Yourself to us and not to the world (ho kosmos[G], haolam[H])?”
 
There were two disciples named Yehudah (Luke 6:16; Acts 1:13).
 
The answer that follows declares what will happen in order for Yeshua to show Himself to the disciples and not to the world. Of course Yehudah’s question is worded correctly, though He could not possibly know it, for from the perspective of God what will happen has already happened.
 
23 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “If anyone entirely loves (agapao[G], ye’ehavaniy[H]) Me, he will guard, keep (shomeir[H]) My word, essence, substance (logos[G], davar[H]); and My Father (Aviy[H]) will love (agapao[G], ye’ehav[H]) him, and We will come to him and make Our abode, dwelling (mone[G]) with him.
 
Yeshua affirms that it is through right love relationship to Him that the fruit of keeping Yeshua’s substance (davar) will give evidence of revelation. Thus, the Father revealed in the Son will come with the Son and dwell, abide, tabernacle in the believer. “I will send you (the Ruach HaKodesh) from the Father” -Yeshua (John 15:26).
 
24 He who does not entirely love (agapao[G], ye’ehavaniy[H]) Me does not guard, keep (shomeir[H]) My words, essence, substance (logos[G], davar[H]); and the word essence, substance (logos[G], davar[H]) which you hear, receive, understand, act on (shematem[H]) is not Mine, but the Father’s Who sent Me. 25 “These things, words (dibartiy[H]) I have spoken to you while dwelling (meno[G]) with you.
 
Once again it is love relationship that is key. To deny Yeshua’s offer of relationship will result in a failure to walk as Yeshua walked. Furthermore, to fail to receive right relationship in Yeshua is to fail to receive right relationship with God the Father because “the word essence, substance which you hear, receive, understand, act on is not Mine, but the Father’s Who sent Me.”
 
26 But the Helper, Comforter, Consoler, One who comes alongside (Parakletos[G]) Ruach HaKodesh[H] (the Holy [set apart] Spirit, Wind, Breath), Whom the Father (ho Pater[G], Ha-Av[H]) will send in My Name [character, identity, attributes etc.] (onoma[G], bishmiy[H]), He will teach (didasko[G]) you all (pas[G], kol[H]), and quietly bring to your remembrance (hupomimnēskō[G]) all that I said to you.
 
We note that the role of the Ruach HaKodesh is to bring to remembrance the words of Yeshua. Therefore, while there is not a hierarchy in the Godhead in any earthly sense, there is an order to the Godhead. The Father sends the Son, the Father and the Son send the Spirit, the Spirit reveals the Son, the Son reveals the Father.
 
27 Peace, wholeness, wellbeing (eirene[G], shalom[H]) I leave with you; My peace, wholeness, wellbeing (eirene[G], shalom[H]) I give to you; I don’t give to you as the world (ho kosmos[G], haolam[H]) gives. Do not let your heart, inner being (leiv[H]) be troubled, anxious, agitated (tarasso[G]) nor let it be fearful, timid, afraid (deiliao[G]).
 
Yeshua leaves Himself with them (the Spirit). His peace is given perpetually, therefore, He does not give temporarily as the fallen world gives. Yeshua’s gift of peace, wholeness and wellbeing is sinless and transcendent. All giving of the fallen world is temporary, decaying, doomed to die.
 
Our rabbis teach that peace given must be returned:
 
 ליתן לו שלום, "to give him peace"; he shall prevent him with peace (i.e. salute him first), as it is said, "seek peace and pursue it"; but if he "gives" it to him, and he does not return it, he shall be called a robber.'' -Talmud Bavliy Beracot, fol. 6. 2.
 
28 You heard that I said to you, ‘I go away, and I will return (shuv[H]) to you.’ If you loved (ahavtem[H]) Me, you would have rejoiced (s’meichiym[H]) because I go to the Father (ho Pater[G], Ha-Av[H]), for the Father (ho Pater[G], Ha-Av[H]) is greater, larger (meizon[G], gadol[H]) than I.
 
“If you loved Me” can be understood to refer to the fact that the love of the disciples for Him is yet to find its fullness in His death, resurrection, ascendance and the outpouring of the Spirit.
 
“The Father is greater” in the sense that Yeshua as a human being and as God with us is within the Father. However, as I have said previously in another way, God is not divisible or subordinate. He is echad, One, Unique, Father, Son and Holy Spirit.
 
29 And now I have told you before it happens, so that when it happens, you may believe, have faith, trust, be persuaded (pisteuo[G], ta’amiynu[H]). 30 I will not speak much more with you, for the ruler, prince of this world (sar haolam[H]) is coming, and he has, holds, possesses nothing (echo[G]) in Me;
 
Yeshua has privileged His disciples with the knowledge of the outcome of His death, resurrection and ascension prior to these events taking place in order that when they do take place the disciples might come to understand the meaning and purpose of them and bear witness to them.
 
We note that while the disciples have been told that they will receive the Son and in doing so will receive the Father and the Spirit, the “prince of the fallen world” on the other hand neither has nor is able to possess anything in Yeshua. In other words, Satan is a footnote serving God’s purposes and has so wilfully rejected God as to have purchased for himself eternal damnation by his own choosing. This affirms the fact that those who don’t receive Yeshua are children of the prince of the fallen world.
 
31 but so that the world (ho kosmos[G], haolam[H]) may know, be aware of, understand (ginosko[G]) that I entirely love (agapao[G], oheiv[H]) the Father (ho Pater[G], Ha-Av[H]), I do exactly as the Father charged, commanded (entellomai[G]) Me. Get up, waken, rise (egeiro[G]) let us go from here.
 
The last clause connects the Gospel of John with the other Gospels and their account of the Passover Seder and subsequent journey to Gethsemane. It is interesting to note that Yeshua continues to reveal Himself to the disciples over the next few chapters and that it is not until 18:1 that He is said to have gone with His disciples over the Kidron to the garden of Gethsemane.
 
© Yaakov Brown 2020

Ask the Rebbe Session #2

25/8/2017

 
“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
  1. What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them?
  2. When Yeshua (Jesus) went to sheol (Holding place of the dead), did He preach to the dead or a specific order of captives?
  3. It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallitot, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people?
  4. I hear people talking about the 10 lost tribes. Are there lost tribes?
  5. I’ve heard it taught that women were uneducated in the first century CE And that this is why they weren’t allowed to teach in the early community of believers, is this true?
  6. Could you explain the ancient Jewish Betrothal and Wedding practice?

1. What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them?

The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Cohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27).

In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link below:

http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor
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The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says:

“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
He is making a Drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua).

We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15).

“Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12

Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead.

2. When Yeshua (Jesus) went to Sheol (Holding place of the dead), did He preach to the dead or to a specific order of captives?

The text this question refers to is 1 Peter 3:14-21:

“If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.”
 –1 Peter  3:17-21
 
In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits received Yeshua’s message and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation.

From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8).

3. It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallits, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people?  

Yes I do. Ethnic, empirical, religious Israel, the descendants of Yaakov (Jacob) have a unique role to play in history, past, present and future. The enemy Satan has consistently sought to either wipe out the ethnic identity of the Jewish people and or make her identity generic in a desperate attempt to resist the plans of God. Satan has done this through popular Christian theology, Supersessionism, Continuationism, British Israel, the Lost Tribes myth, to name a few, and is now doing it by utilizing well-meaning so called Messianic Gentiles who have come to believe the lie that their own culture is somehow less important than the Jewish culture.
 
Allow me to offer an example: I love the Maori people, the indigenous people of Aeotearoa (New Zealand), but I don’t have an ancestral Maori tattoo. I don’t have even an ounce of Maori blood in my body. I have Ashkenazi Jewish blood, Italian blood, South American blood, English blood, German blood, but not an ounce of Maori blood. Therefore I will not desecrate the Maori culture by getting a sacred Maori tattoo. The sacred elements of Maori culture belong to the Maori people and are an intrinsic part of their God given unique identity.
 
If you don’t have any Jewish blood, don’t attempt to steel our sacred God given identity. Those who are not Jewish but wear tzit tzit and kippot etc. or claim, erroneously that they are members of the house of Ephraim (their DNA proves otherwise), are doing the very thing they accuse the Replacement and Superssesionist theologians of doing. They are seeking to replace ethnic, empirical, religious Israel. It is sin, don’t become entangled in it! It not only defiles God’s chosen people, it also defiles you and your beautiful, unique ethnic identity.

4. I hear people talking about the 10 lost tribes. Are there lost tribes?  

There are no lost tribes. In approximately 540 BCE after the return of the tribes of Israel from exile in Babylon, all the tribes became united under the remnant of Judah who had remained in the land. Thus all Hebrews regardless of tribe took on the common title Yehudi (Jew), which became a term synonymous with Israel. From this point in time the Jewish people, consisting of the 12 tribes experienced various dispersions, the greatest of which occurred following the destruction of the Temple in 70 CE.
 
The biblical book of Yaakov (James) affirms this understanding when it refers to the “12 tribes scattered throughout the world.” In fact the Biblical book of Yaakov (James) was written specifically to the Jews (the twelve tribes of Israel).
 
There are specific DNA markers in the various groups of dispersed Jews throughout the world that offer irrefutable evidence of the various tribes within the Jewish nation. The terms Israelite and Jew have been synonymous since the sixth century BCE (BC).

5. I’ve heard it taught that Jewish women were uneducated in the first century CE (AD) And that this is why they weren’t allowed to teach in the early community of believers, is this true?  

This is simply not true. This foolish teaching finds very limited supported in the singular works of Ben Sira a Hellenistic Jewish scribe, sage, and allegorist from Jerusalem. His works contradict the wealth of Jewish tradition and teaching regarding women, and are often interpreted out of context. Women have been teachers, prophets and leaders of Israel throughout history. These include, Miriyam the sister of Moses, Ruth, Esther, Miriyam the mother of the Messiah, Devorah the prophetess etc.
 
Many are unaware that the ancient synagogues of Israel had no partitions separating men and women. The 2nd century Synagogue in Capernaum by the Galilee is a replica of the Synagogue that stood beneath it. I’ve stood there and seen for myself the open seating. In fact men and women sat together to listened to the Torah in the synagogues of first century Israel. How then could they have been uneducated?
 
From ancient times the women of Israel have been tasked with the greatest of teaching roles. That of teaching our children the core doctrines and practices of the Jewish faith. I ask then, if they were uneducated, how did they teach the Torah to countless generations of young Jews? How did they pass on the prayer tradition and Halakhah of Israel to subsequent generations?

6. Could you explain the ancient Jewish betrothal and wedding practice?  

There are many localized variations regarding minor themes concerning the ancient Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. I will answer this question by explaining the common primary themes of the ancient Jewish betrothal and marriage. They are themes that arise from both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of God’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the Ecclesia (Messianic community of believers). As such, they transcend their temporal function and become a picture of our eternal hope as believers, in love relationship with God.

Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Chatan (groom).

a.) SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE:

From ancient days it has always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac:

“Avraham said to his servant (Eli-eytzer/My God is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, and I will make you swear by HaShem, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, but you will go to my country and to my relatives, and take a wife for my son Yitzchak.” –Genesis 24:2-4

The Scriptures remind us that we were chosen by The Father (God) from before the creation of the world:

“Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4

Yeshua reminds us that:

“You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16

b.) THE BRIDE MUST ACCEPT THE PROPOSAL:

In Jewish culture no woman may be forced to marry. Without the prospective brides acceptance of the marriage proposal there can be no marriage.
In Rebekah’s case, she had not seen her husband to be (Yitzchak), but accepted his proposal based on the word of the servant (Eli-eytzer, My God is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper).

“The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5

“Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58

We must remember that it is Yeshua as the Jewish bridegroom (Chatan) Who always initiates the love relationship and that it is God Who selects us and not the other way around:

“We love Him because He first loved us.” –1 John 4:19

c.) THE MOHAR—BRIDE PRICE:

rom ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for Leah and Rachel respectively. (Genesis 29:20)
To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of the Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases to die without provision because men were the providers of a family’s income and protection.

The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. The Hebrew word for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”.

“When Avraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53

Yeshua has paid the highest price as a mohar for His bride by dying on the tree:

“You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23

“(Yeshua) Who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” –Ephesians 1:14

“Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19

“Or do you not know that your body is a temple of the Holy Spirit Who is in you, Whom you have from God, and that you are not your own? For you have been bought with a mohar (price): therefore glorify God in your body.” –1 Corinthians 6:19-20

d.) KETUBAH (WRITTEN)/ EYRUSIN (BETROTHAL)/ KIDUSHIN (SANCTIFICATION):

Following the shidukhin (arrangement) by the father via his shadkhan (Matchmaker) the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh [Holy], meaning set apart), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that only a husband can initiate a get (divorce) [Deuteronomy 24:1-4].

This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so:

“I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.” –Yochanan/John 10:28-30

“If we are faithless, He remains faithful; He cannot disown Himself.” –2 Timothy 2:15

e.) MIKVEH (Immersion/Baptism):

Prior to the Eyrusin (Betrothal) rite, both the groom and the bride tevilah totally immerse themselves in a ritual bath (Mayim chayim—living water) of purification called a mikveh (Gathering of water). Yeshua was immersed by the forerunner Yochanan in preparation for His Eyrusin (Betrothal). Likewise as believers we enter into the mikveh of tevilah immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion, His death and resurrection.
The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple.
Following their tevilah (immersion) in the mikveh (gathering of water) the Eyrusin (Betrothal) ceremony took place under a Chuppah (canopy). In ancient times the Chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed.

The Chuppah is a symbol of a new household and of God’s protective covering over the couple and their future progeny. It is also a sukkah (booth) which promises that God will one day Mishkhan (tabernacle, dwell) in the midst of His people for all eternity:

“As a bridegroom coming out of his chamber (Chuppah); rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5
“Gather the people, sanctify the congregation, assemble the elders, gather the children and the nursing infants. Let the bridegroom come out of his room (Chuppah) and the bride out of her bridal chamber (Chuppah).” –Yo’el/Joel 2:16

f.) THE CUP:

During the Eyrusin (Betrothal) ceremony gifts/rings are exchanged and a cup of wine is shared. The Kiddush (sanctification) cup used in this ceremony is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used.

On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic and the birthing Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Ge’ulah (cup of redemption):

“In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” –Luke 22:20

“’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

Following the Eyrusin (Betrothal) ceremony the couple is considered married in every way except for cohabitation and sexual relations. Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan sometime later.

The year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling that would serve as the couple’s chadar (wedding chamber) following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us:

“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3

Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day.
We are reminded in the Scriptures that we should invest our time in those things which are eternal:

 “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;” –Mattitiyahu/Matthew 6:19

g.) THE RETURN OF THE GROOM:

Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast.

“But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32

In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night.

“But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6

The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return.

The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming.

“For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of G-d, and the dead in Messiah will rise first. Then we who are alive and remain will be carried away (nisuin, to carry) together with them in the cloud (of His presence) to meet the Lord in the fresh air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17

The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home.

The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when he deceived him on his wedding night by substituting Leah for Rachel.

There is a beautiful modern Hassidic practise among many Charediym (Orthodox/Pious) that combines both the night time arrival of the groom and the peeking behind the veil. It involves two men carrying Havdalah candles as they approach the bride walking arm in arm with the groom. They come with the groom at night and approach the betrothed woman’s home with the multi-wicked candles lit. The bride is veiled and awaiting the groom dressed in pure white. As the community chants traditional Hebrew songs, the groom is led by candle light to meet His bride, who is surrounded by her female attendants. Once the groom is standing before her, he unveils her face and leads her to the place where the wedding ceremony will take place.

h.) NISUIN (TO CARRY) THE CHUPPAH:

The Nisuin (Wedding) ceremony is the last stage of the betrothal and marriage. The Chuppah (canopy) was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber.
The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the L-rd. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the Lord.

“O HaShem, do save, we beseech You; O HaShem, we beseech You, do send prosperity! Blessed is He who comes in the name of the HaShem; We have blessed you from the house of the HaShem. HaShem is Elohiym, and He has given us light; Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27

The bride walks around the groom either three or seven (depending on the local tradition) times as a symbol of her willingness to consecrate herself to her groom. Three times is symbolic of God’s three-fold betrothal to Israel:

“’I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice (1), In loving kindness (chesed) and in compassion (2), And I will betroth you to Me in faithfulness (3). Then you will know HaShem [YHVH] (Mercy).’” –Hosea 2:19-20

Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of God.

The bride then stands to the right of her groom.

i.) SHE’VA BRACHOT (Seven blessings):

​The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the Erusiyn betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkat Nisuin (blessings of being carried away):

ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן.
Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, bo'rei p'ri hagafen.
Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates the fruit of the vine."

ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו.
Transliteration: Barukh ata Adonai Eloheinu melekh ha olam shehakol bara lichvodo.
Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who created everything for His Glory."

ברוך אתה ה' אלהינו מלך העולם, יוצר האדם.
Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, yotzer haa’dam.
Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates man."

ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם.
Transliteration: Barukh ata Adonai Eloheinu melekh ha olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam.
Translation: "Blessed are You, HaShem, our God, sovereign of the universe, who creates humanity in your image (likeness), fashioning perpetuated life. Blessed are You, HaShem, creator of humanity."

שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה.
Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha.
Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, Hashem, who gladden Zion with her Children."

שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה.
Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah.
Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, HaShem, who grants the joy of groom and bride."

ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה.
Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah.
Translation: "Blessed are You, Hashem, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, Hashem our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, HaShem, who causes the groom to rejoice with his bride."

THE CUP #2:

Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot.

“For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.” –Luke 22:18

The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering. However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed forever in the sight of God. This is also the case regarding our marriage to Yeshua.

The marriage is then consummated in the bridal chamber (chadar), following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated.

 “And Yeshua said unto them, ‘Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.’” –Mattitiyahu/Matthew 6:15

The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week.

All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be carried away, and join with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of God.

“’Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of God.’” –Revelations 19:7-9

RENEWED COVENANT SCRIPTURES REGARDING BETROTHAL & MARRIAGE:

• Legally free to marry & purposed for fruit
“Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.” –Romans 7:4

We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit.

• Shidukin (arrangement, match making)/ Eyrusin (betrothal)/ Ketubah (it is written)
“For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2

In this text Shaul/Paul is the Shadkhan (match maker, arranger).

• Nisuin (to carry)/ Kidushin (Sanctification, from kadosh [Holy] set apart)—Marriage

“Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything. Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), so that He might sanctify (Kidushin) her, having cleansed her by the washing of water (Mikveh) with the word, that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart) and blameless. So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, because we are members of His body. ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.’ (Gen. 2:24) This mystery (sod) is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32

In this text Shaul/Paul uses the example of the Jewish betrothal and marriage (P’shat) to touch (Remez) on a much deeper understanding (Sod) of our relationship (Drash) with Yeshua. This mystery is in part available to all who understand the process of Jewish marriage from betrothal to the wedding chamber.
​
© Yaakov Brown 2017

Eternal Security in the Ancient Jewish Art of Betrothal & Marriage

1/2/2015

 
It’s important to note that only a husband can initiate a get (divorce) Devarim/Deuteronomy 24:1-4.This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so. Yochanan/John 10:28-30; 2 Timothy 2:15
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Introduction:

There are many localized variations regarding minor themes concerning the ancient Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. It is these common primary themes that I will discuss in this article. They are themes that arise from both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of G-d’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the Ecclesia (Messianic community of believers). As such, they transcend their temporal function and become a picture of our eternity as believers, in love relationship with G-d.

Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Hatan (groom).

Renewed Covenant Scriptures Regarding Betrothal & Marriage:

·         Legally free to marry & purposed for fruit

“Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for G-d.” –Romans 7:4

We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit.

·         Shidukin (arrangement, match making)/ Eyrusin (betrothal)/ Ketubah (it is written)

“For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2

In this text Shaul/Paul is the Shadkhan (match maker, arranger).

·         Nisuin (to carry)/ Kidushin (Sanctification, from kadosh, set apart)—Marriage

“Wives, be subject to your own husbands, as to the L-rd. 23 For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. 24 But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything.25 Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), 26 so that He might sanctify (Kidushin) her, having cleansed her by the washing of water (Mikveh) with the word, 27 that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart) and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, 30 because we are members of His body. 31 For this reason a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh. (Gen. 2:24) 32 This mystery is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32

In this text Shaul/Paul uses the example of the Jewish betrothal and marriage to touch on a much deeper understanding of our relationship with Yeshua. This mystery is in part available to all who understand the process of Jewish marriage from betrothal to the wedding chamber.

SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE:

From ancient days it has always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac:

”Abraham said to his servant (Eli-eytzer/My G-d is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, 3 and I will make you swear by HaShem, the G-d of heaven and the G-d of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, 4 but you will go to my country and to my relatives, and take a wife for my son Yitzak.” –Genesis 24:2-4

The Scriptures remind us that we were chosen by The Father (G-d) from before the creation of the world:

“Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4

Yeshua reminds us that:

“You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16

The Bride Must Accept the Proposal:

In Jewish culture no woman may be forced to marry. Without the prospective brides acceptance of the marriage proposal there can be no marriage.

In Rebekah’s case, she had not seen her husband to be (Yitzak), but accepted his proposal based on the word of the servant (Eli-eytzer, My G-d is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper).

“The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5

”Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58

However, we must remember that it is Yeshua as the Jewish bridegroom (Hatan) always initiates the love relationship. It is G-d Who selects us and not the other way around:

“We love Him because He first loved us.” –1 John 4:19

THE MOHAR—BRIDE PRICE:

From ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for Leah and Rachel. (Genesis 29:20)

To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of the Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases to die without provision because men were the providers of a family’s income and protection.

The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. The Hebrew word for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”.

“When Abraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53

Yeshua has paid the highest price as a mohar for His bride by dying on the tree:

“You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23

”Who is given as a pledge of our inheritance, with a view to the redemption of G-d’s own possession, to the praise of His glory.” –Ephesians 1:14

”Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19

“Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from G-d, and that you are not your own? 20 For you have been bought with a price: therefore glorify G-d in your body.” –1 Corinthians 6:19-20

Ketubah (written)/ Eyrusin (betrothal)/ Kidushin (sanctification):

Following the shidukhin (arrangement) by the father via his shadkhan, the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh, meaning set apart), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that only a husband can initiate a get (divorce) Deuteronomy 24:1-4.

This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so:

”I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.” –Yochanan/John 10:28-30

“If we are faithless,
He remains faithful;
He cannot disown Himself.” –2 Timothy 2:15


MIKVEH (Immersion/Baptism):

Prior to the Eyrusin rite, both the groom and the bride immerse themselves in a ritual bath (mayim—living water) of purification called a mikveh. Yeshua was immersed by the forerunner Yochanan in preparation for Eyrusin. Likewise as believers we enter into the mikveh of immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion.

The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple.

Following their immersion in the mikveh the Eyrusin ceremony took place under a Chuppah (canopy). In ancient times the Chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed.

The Chuppah is a symbol of a new household and of G-d’s protective covering over the couple and their future progeny. It is also a sukkah (both) which promises that G-d will one day Mishkhan (tabernacle, dwell) in the midst of His people for all eternity:

“As a bridegroom coming out of his chamber (Chuppah);
rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5


“Gather the people, sanctify the congregation,
Assemble the elders,
Gather the children and the nursing infants.
Let the bridegroom come out of his room (Chuppah)
And the bride out of her bridal chamber (Chuppah).” –Yo’el/Joel 2:16


THE CUP:

During the Eyrusin ceremony gifts/rings are exchanged and a cup of wine is shared. The cup used for this Kiddush cup is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used.

On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic and the birthing Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Geullah (cup of redemption):

“In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” –Luke 22:20

“’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

Following the Eyrusin ceremony the couple is considered married in every way except for cohabitation and sexual relations. Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan some time later.

The year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling place that would serve as the couple’s chadar wedding chamber following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us:

“ In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3

Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day.

We are reminded in the Scriptures that we should invest our time in those things which are eternal:

 “’Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;’” –Mattitiyahu/Matthew 6:19

THE RETURN OF THE GROOM:

Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast.

“But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32

In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night.

“But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6

The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return.

The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming.

”For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of G-d, and the dead in Messiah will rise first. 17 Then we who are alive and remain will be caught up (nisuin, to carry) together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17

The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home.

The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when he deceived him on his wedding night by substituting Leah for Rachel.

NISUIN (TO CARRY) THE CHUPPAH:

The Nisuin ceremony is the last stage of the betrothal and marriage. The Chuppah was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber.

The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the L-rd. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the L-rd.

“O L-rd, do save, we beseech You;
O L-rd, we beseech You, do send prosperity!
26 Blessed is He who comes in the name of the L-rd;
We have blessed you from the house of the L-rd.
27 The L-rd is G-d, and He has given us light;
Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27


The bride walks around the groom either three or seven times as a symbol of her willingness to consecrate herself to her groom. Three times is symbolic of G-d’s three-fold betrothal to Israel:

“’I will betroth you to Me forever;
Yes, I will betroth you to Me in righteousness and in justice (1),
In loving kindness (chesed) and in compassion (2),
20 And I will betroth you to Me in faithfulness (3).
Then you will know the Lord.’” –Hosea 2:19-20


Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of G-d.

The bride then stands to the right of her groom.

SHE’VA BRACHOT (Seven blessings):

The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkot Nisuin (blessings of being carried away):

ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, bo'rei p'ri hagafen.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates the fruit of the vine."

ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam shehakol bara lichvodo.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created everything for His Glory."

The phrase is connected to Talmudic incidents in which the Sages said this phrase after failing in attempts to replace the people who baked people who baked the showbread and the people who compounded the incense in the days of the Temple in Jerusalem. It reflects both grace to accept what one cannot change and recognition that everyone has unique and irreplaceable talents as keys to a harmonious marriage.

ברוך אתה ה' אלהינו מלך העולם, יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, yotzer haa’dam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man."

ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man in your image*, fashioning perpetuated life. Blessed are You, LORD, creator of man."

שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה.

Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha.

Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, LORD, who gladden Zion with her Children."

שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה.

Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah.

Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, LORD, who grants the joy of groom and bride."

ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה.

Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, LORD our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, LORD, who causes the groom to rejoice with his bride."

THE CUP #2:

Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot.

“’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering. However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed for ever in the sight of G-d. This is also the case regarding our marriage to Yeshua.

The marriage is then consummated in the bridal chamber, following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated.

 ”And Yeshua said unto them, “Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.” –Mattitiyahu/Matthew 6:15

The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week.

All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be caught up, and join with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of G-d.

 ”’Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.9 Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of G-d.’” –Revelations 19:7-9

©Alastair Brown 2015
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     כתביו של יעקב
    Yaakov Brown

    Spiritual leader of Beth Melekh Community, Auckland, N.Z.

    Yaakov Brown BOOKS
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May the present peace of Messiah Yeshua reconcile you to the eternal rest of HaShem!


Meeting times

Friday evening: 6:30pm - 10pm

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