Shalom Israel Shavuah Tov 29-7-2012

Shalom Israel Shavuah Tov

It is not custom to write a word like this on Fast of Tisha B'Av, but on the Shabbath it was ‘continue’ on my heart. I need to write it and share it….

Deu 6:4 Shema Yisroel Yahweh Eloheinu Yahweh Echad.

I like to share with you how I with kabbalah approach The HaBerith HaChadashah

Some people find that the kabbalah is ‘Satanic’ with the next I hope to share with you that it can be quite the opposite. Not to ‘motivate’ you to study Kabbalah, but to ‘motivate’ you to study Tenach and HaBerith HaChadashah more and better…..

To start I share with you, what I believe with the whole of my heart, the Oneness of Abba Yahweh. Something like the "RaMChaL" like teach us through his work:

Rabbi Moshe Chaim Luzzatto ("RaMChaL")[i]:
138
Openings of
Wisdom

---

Opening 1

Oneness
God's existence, His will and control

The oneness of Eyn Sof - He who has "No End", blessed be He - lies in the fact that only His Will exists, and no other will exists except through Him. Therefore He alone is in control and not any other will. The entire structure is built on this foundation.

God's supreme unity is the foundation of faith and the root of wisdom. Accordingly, this is what must be explained first. For the entire Wisdom of Truth (çëîú äàîú, Chochmat Ha-Emet, the Kabbalah) comes only to demonstrate the truth of Faith (àîåðä, Emunah). It comes to explain how all the created realms and beings and everything that happens in the universe all emerge from the Supreme Will (äøöåï äòìéåï, HaRatzon HaElyon). It shows how everything is governed in the right way by the One God, blessed be He, to bring the entire cycle of creation to complete perfection in the end. The component details of this wisdom provide detailed understanding of all the laws and processes by which the universe is governed.

Thus the first axiom of this wisdom is that everything we see, including all created beings and all that occurs within time, is under only One Master, blessed be He. God alone makes and does all this, and He governs everything. The purpose of this wisdom is to explain the ways in which He acts to make and govern the creation. If so, the oneness of God is what we must explain first, since this is the very foundation of the creation, as will be explained. If we can understand this subject, we will have an understanding of the foundation of the creation, its root and purpose. Accordingly, it is certainly proper to explain this first.

The opening proposition consists of two parts:

Part 1: The oneness of Eyn Sof. This introduces the subject of the supreme unity of God. Part 2: The entire structure. This unity is also the foundation of all the emanated realms and created beings.

Part 1: The oneness of Eyn Sof. You already know that we are not talking at all about God in Himself, namely about the essential nature of the Owner of this Will. Everything that we discuss relates only to His Will, which is all-powerful and unlimited. Of this we are permitted to speak, yet even here there is a limit to how far our minds can reach, as will be discussed below. Nevertheless, since we are not dealing with His Essence but with His Will, it is more permissible for us to seek understanding.

We must believe and have faith that the Supreme Emanator - blessed be He and blessed be His Name - is One alone, unified in all respects. This means that He alone exists, and only He exists necessarily: there is simply none other. And He alone controls everything. That He alone is in control is an obvious inference from the first proposition - that He alone exists. Since He alone exists, He alone is in control. This means that every other being that exists now is contingent upon Him.

Nevertheless, the fact that He alone is in control is a separate item of faith. Otherwise the unbelievers might say that at first He may have been alone and that He chose to bring creatures into being. But they could argue that nevertheless, as soon as He created independent creatures possessing their own will, it would be possible (were it not for the fact of His perfect unity) that these independent wills would set limits to His will. In other words, once He gave them free will, they became able to choose the opposite of His will.

Moreover, the course of the history of the world makes it appear outwardly as if this is indeed the case. For He created the universe for good, but He created the Other Side (ñèøà àçøà, Sitra Achra), which is evil, and He created man with free will, giving him the potential to do evil. Man came and chose to do evil, with the result that God's desire was not accomplished. The unbelievers argue that now that the people of Israel have sinned, there is no salvation for them (God forbid) for they sinned and continue to sin. Accordingly they will always remain exiled and persecuted - for where could their salvation come from? Indeed it says explicitly: "For Jerusalem is ruined and Judah has fallen because their tongues and their doings are against God, to provoke the eyes of His glory" (Isaiah 3:8). It also says: "You forgot [or weakened] the Rock that gave birth to you" (Deuteronomy 32:18).

Accordingly we need to know that not only does God alone exist, but also that God alone is in control. This is what is meant by the oneness of his Will: that nothing in the world could ever negate His will, for He alone is in control.

Everything we see that appears to be the opposite of His will exists only because He allows it in accordance with His deep plan, which will continue unfolding until He brings everything to complete perfection. At present God leaves man with freedom of choice for as long as He wills. But in the end - whether through repentance or by means of punishment - everything will return to complete perfection. This is called "the oneness of Eyn Sof, blessed be He". We are talking about the oneness of His Will [but not about Eyn Sof in His intrinsic Essence].

Thus only His Will - the Will of the Emanator, the unified Eyn Sof, blessed be His Name, - exists, because only God exists necessarily. In other words, just as we must believe in the oneness of God's existence - that God alone exists necessarily - so we must believe in the oneness of His power and will. Just as His existence is necessary, and it cannot be otherwise - and He alone is the necessary cause, while everything else derives from Him - so too, His will and power are necessary, and it cannot be otherwise. His power alone holds sway, and all other wills exist only in accordance with this Will. Thus no other will exists except through Him.

Accordingly you cannot argue that, "While it may be true that all wills exist through Him, now that they exist, they have the power to defy His will" (God forbid). This is not true. Therefore He alone is in control and not any other will. In other words, only He is in complete control, for nothing can limit His power. This power belongs to the Supreme Will, which can truthfully be said to be the one and only Will. God wills according to His Will, and nothing can limit Him. No other will is in complete control, for all other wills are contingent upon the Supreme Will and therefore subordinate to it. Accordingly, even though they are also wills, they are not in the same category as the Supreme Will. For it cannot be denied that they derive from it, and therefore they cannot be equal to it, even though they are called "wills". As soon as we say they derive from the Supreme Will, we imply that, unlike the Supreme Will, they are not in complete control.

Thus when we say that there is one Emanator, blessed be His Name, Who is oneness and unity in all respects, we must immediately understand that His power is also all one. Since it is impossible for two powers both to be in complete control, we must say that only one Will is in complete control, and all others are not in control. It is still legitimate to say that now, other beings exist besides the First Existent. For this does not negate the power of the First Existent. He exists and He creates, and these other beings exist only through Him. However, if we were to argue that an absolute will exists besides the Supreme Will, even while conceding that the existence of these other wills is not necessary and that they derive from the Supreme Will, this would be a denial of the absolute power of the Supreme Will. For it is impossible to say that two powers can both be in complete control. If we say that the first absolute power made another absolute power, neither the original power nor the new one are in complete control. Accordingly, when we say that the First alone has power, it is inconceivable that there is any other absolute power.

Accordingly, when we say the universe has One God, which means one absolute Ruler and Controller, it is inconceivable that there is any other absolute power. For if there were, there would no longer be one Ruler but as many as the number of independent wills that had been brought into being, and then none of them could truly be called "Ruler". In that case it would be impossible to relate everything to one root - as we must - except in the past. We could say that at first there was one root, but now we could no longer relate everything to a single root, because we would be saying that a being exists who has the power to limit the initial Ruler. And if you object that if the initial Ruler wills it to be so, this is not called limiting the initial Ruler, the answer to this objection will be given in Opening 2.

Part 2: The entire structure is built on this foundation, namely on the oneness and unity that we have explained. The entire structure refers to all that was brought into existence by God, including both the lights [àåøåú, Orot, the Sefirot] and the separate realms and beings [ðîöàéí ðôøãéí, Nimtza'im Nifradim, the worlds and creatures that derive from and are governed by the Sefirot]. The entire structure is founded on unity, in the sense that this entire structure is a single, complete entity that manifests the truth of this oneness and unity in the parts of the structure itself. The lights (Sefirot) that may be seen in it, the "bodies" (the created realms and beings) that exist in it, how they are governed and all that happens to them - all were made as parts of a single order which points to and actively reveals the underlying oneness.

Until here the quote.

(From: Rabbi Moshe Chaim Luzzatto ("RaMChaL")[ii]: 138 Openings of Wisdom, Translated by Rabbi Avraham Yehoshua Greenbaum © AZAMRA INSTITUTE 5763 - 2003 All rights reserved: http://www.azamra.org/Kabbalah/Openings/001.htm)

So the ‘simple’ goal is to come to a good understanding of His Will….. Yeshuath Yahweh! The same as with the HaBerith HaChadashah as Rabbi Shaul is teaching:

Rom_8:28  And we have da’as (knowledge) that for those who love Yahweh everything co-operates toward HaTov (The Good) for those who are HaKeru'im (the summoned, called ones) according to the etzah (wisdom) of the tochnit (plan/Will) Yahweh.
Rom_10:4  For Moshiach (Yeshuah Yahweh) is the goal of the Torah as a means to being YITZDAK IM YAHWEH (Righteous in/with Yahweh), for all who have emunah (believe).

• The Wisdom from Kabbalah is basic on the Hebrew language and counting every letter and word what is part of PaRDeSh, the four ways of Torah/Tenach/haBerith haChadashah reading:
  
  Peshat (פְּשָׁט) — "plain" ("simple") or the direct meaning.
• Remez (רֶמֶז) — "hints" or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense.
• Derash (דְּרַשׁ) — from Hebrew darash: "inquire" ("seek") — the comparative (midrashic) meaning, as given through similar occurrences.
• Sod (סוֹד) (pronounced with a long O as in 'bone') — "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation.

These four ways of reading belonging together, infect you cannot read one without one of the other ways. And then come to a ‘correct’ interpretation….. Only a few had/have the ‘gift’ to do it good. So I’m not a Kabbalist, but I Love to listen to good Teachers….. And I believe to cry out as a good Kabbalist:

Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.

Exo_15:2 Yahweh is my oz (might, power, strength) and zimrah (song of praise), and He is become to me Yeshuah (salvation); He is Eli (my Elohim), and I will praise Him; Elohei Avi (Elohim of my Father), and I will exalt Him.

Something from the HaBerith HaChadashah,

Heb 9:1  Now the Brith HaRishonah (first Covenant) had regulations for avodas kodesh (holy work) in an earthly Mikdash (Temple).

Heb 9:2  For the Mishkan was furnished, that is, hachitzon (the outer one) in which were both the Menorah and the Shulchan and the setting out of the Lechem HaPanim (showbread). This part is the Kodesh, the Holy Place.

Heb 9:3  And behind the Parokhet HaSheynit (Second Curtain) was the part of the Mishkan being called the Kodesh HaKodashim,

Heb 9:4  Having a golden Mizbe'ach of ketoret (altar of incense) and the Aron HaBrit (Ark of the Covenant) having been covered on all sides with gold, and in which was a golden jar holding the manna and the rod of Aharon which budded, and the Luchot haBrit (the tablets of the Covenant, the Decalogue, Aseret HaDibrot [Ten Words]).

Heb 9:5  And above the Aron HaBrit the k'ruvim of kavod (Cherub of glory) overshadowing the kapporet (Mercy seat), about which things it is not possible to speak now in praht (detail).

Heb 9:6 Now these things having been prepared, the kohanim (priests) go continually into the Mishkan, the hachitzon (the outer one), performing the avodas kodesh sherut (Holy Service).

Heb 9:7  But into the Kodesh HaKodashim (Holy of Holy’s) only the Kohen Gadol (High Priest) goes, and only once a year, and not without DAHM (blood) which he offers for himself and for the shiggot haAm (unintentional sins of the people).

Heb 9:8  By this the Ruach Hakodesh signifies that the Derech (way) into the Kodesh HaKodashim (Holy of Holy’s) has not yet been revealed while the Mishkan, the hachitzon (the outer one), is still standing,

Heb 9:9  Which is a mashal (allegory) for the present time. Accordingly both minchot (grain offerings) and zevakhim (sacrifice’s [animal]) are being offered which cannot fulfill with respect to the matzpun (conscience) of the worshiper,

Heb 9:10 since, they deal only with okhel (food) and mashkeh (drink) and different tevilot (ceremonial washings), external regulations being imposed until the time of the Tikkun (Restoration, Yeshuath Yahweh).

Heb 9:11  But when Rebbe, Melech HaMoshiach came as the Kohen Gadol (High Priest) of the coming tovot (good things), he entered through the Mishkan Gadol, the greater and more perfect Mishkan,

That is the Temple were Rabbi Moshe Chaim Luzzato is talking about in his book ‘Secrets of the Future Temple’ Mishkney Elyon "Dwellings of the Supreme" Translated by Avraham Yehoshua Greenbaum see: http://www.azamra.org/secrets.shtml Quoting:

‘The First Temple: Chochmah

What you must know is that until now all the lights and all the levels have been based only on Wisdom (Chochmah), whereas in the future the concealed beginning [Keter] will be revealed and all things will ascend to the greatest, most precious levels.
Know too that the sin of Adam spoiled everything and caused all perfection to become concealed, with the result that the world was not even able to return to its previous state [i.e. the level of Wisdom] except in the days of Solomon, when the Temple was first built. Thus it is written: "And God gave wisdom to Solomon" (I Kings 5:26). For then Wisdom was revealed in all its beauty and radiant glory, enabling all the lights to shine with great strength and joy. In those days, on every level in all the worlds there was only holy power and delight the like of which had never been seen. Even so, because everything was based only on Wisdom and did not reach the ultimate goal [of Keter], this peace and tranquility came to an end and the Temple was destroyed.

The Future Temple: Keter

But in time to come, when the hidden beginning I mentioned [Keter] is revealed, the happiness will be far, far greater, and it will never cease. All things emanate from their source. Likewise, all the rules governing the lights and their functioning, whether in motion or at rest, follow their source. Any change in the source from which the lights receive affects the whole world. For this reason, in time to come the world will undergo many changes, and the Holy Temple will certainly be different since this is the place from which life is channeled to all the creatures in all the worlds.
The First Temple, then, corresponds to Chochmah, the Wisdom that was given to Solomon and with which he built the Temple, as I have explained, while the future Temple corresponds to the hidden beginning [Keter] that has yet to be revealed.
Nevertheless, there is certainly nothing new under the sun. All the changes and developments that have taken place and continue to take place every single day for the six thousand years of creation were decreed at the very outset. Even so, in time to come, when the boundaries of Chochmah are surpassed, the world will enter a new state of joy. This is a great fundamental, though I will not discuss it at length now. Let me just say briefly that initially God made all things the way they are now on the basis of Chochmah alone, yet they contain within them the power to be ordered according to the supreme beginning [Keter]. And when this beginning is revealed, everything will be drawn after it through the original power already planted within them at the outset. The entire creation will then be renewed as if it was born at that moment. That is why Isaiah spoke of: "The new heavens and the new earth" (Isaiah 66:22).

The Third Temple was built above at the time of the destruction of the First Temple

And now I will reveal a very great secret, so apply your intelligence resolutely in order to descend to the depths of the matter. Know that this future Temple is the one that Ezekiel the Prophet saw immediately after the destruction of the First Temple. You have already heard that the Temple above never ceased to exist even though the Temple below was destroyed. For the Temple in this world could only be built through the great power of the lights [the Sefirot], which radiated from level to level until they reached this world, producing the Temple. In the absence of this power the Temple could not remain in this world. But this did not mean that the Heavenly Temple had to be destroyed. It simply became darkened and did not shine as at first.
However, those familiar with the paths of wisdom know a great secret: had those who lived when Solomon built the First Temple not fallen into sin but held firm to the path of purity, they would have ascended from level to level until everything was perfected. The world would then simply have changed directly from one state to another, and what was to have been revealed would have been revealed.
But the influence of evil and the proliferation of sinners caused the destruction of the First Temple that was built according to the initial design. When this happened, the Heavenly Temple no longer stood in its original form. In a single moment it disappeared and was rebuilt in a different form and structure: that of the future Temple. One building disappeared and the other appeared without so much as a hairsbreadth between them. However the new structure was not revealed in the lower world. Only in the future will it be revealed. But in the upper world, from that day on, so it was and so it is.
That is why Ezekiel saw it, for it was already built and standing. Had the Jewish People only been worthy, the redemption in the time of Ezra should have been like the redemption from Egypt, and their entry into the land should have been like Joshua's entry. Then they would have built the Temple according to the plan seen by Ezekiel, and the two Temples, above and below, would have been perfectly aligned.

Differences between the presence of the Shechinah in the First and Second Temples

Since the people failed to improve their ways, the redemption in the time of Ezra was a quiet affair and they did not have the strength to build the Temple according to the plan of the future Temple. On the instructions of the prophets among them they built it partly like the First Temple and partly like the future Temple which already existed above. But the time was not ripe for them to build it entirely like the future Temple.
Thus in the time of Solomon the two Temples – in this world and the higher world – were in perfect alignment, and accordingly the Shechinah found a resting-place and dwelled in the earthly Temple. But the Second Temple was not similar to the Heavenly Temple and the Shechinah did not dwell in it.

Presence of the Shechinah in the future Temple

However, in time to come, not only will the two Temples be similar, but the Upper House will extend until it reaches the lower world. This is the meaning of the saying of our Rabbis that the Third Temple will be the work of the hands of God. For the Heavenly Temple will not be uprooted from its place. Rather, it will extend until it reaches the lower world, and then around it will be built a physical structure as fitting in this material world, and the two structures will be joined and become one and will never again separate. God's glory will be fully revealed there, as it is written: "And the glory of God will be revealed, and all flesh will see" (Isaiah 40:5). Then there will be complete peace and happiness forever.
There is an allusion to this secret in the verse: "… the Sanctuary, ADNY, that Your hands established [Konenu כננו]" (Exodus 15:17). The beauty of the limbs and ornaments of the Shechinah is revealed according to the way she receives. When the light of this beginning will shine, the glory of Her crown [Keter] will be greatly exalted. Thus the Sanctuary will be built on the foundation of Keter, and the numerical value of the letters of the word KoNeNU, כננו (126) is equivalent to that of א' א"ד אד"נ אדנ"י which shines in this Crown. All these matters are very deep and far more rooted in wisdom than might appear.’

not made with hands, that is, not of this B'ri'ah (Creation);

Heb 9:12  Not through the dahm of se'irim (goats) and of agalim (bulls) but through his own dahm [Isa 52:15] he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah (Yeshuah) Olamim (forever).

Heb 9:13  For if the dahm (blood) of se'irim (goats) and parim (young bulls) and the ashes of a heifer (‘red cow’) sprinkling those who have become tum'a (uncleanness), if this dahm (blood) sets apart for kedushah (holiness) for the tohorah (purification) of the basar (flesh),

Heb 9:14  By how much more will the dahm (blood) of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect, VAYIKRA 22:20) to Elohim), by how much more will His DAHM (blood)

Isa 52:15  So yazzeh Goyim rabbim (he, Moshiach, Yeshuah Yahweh will sprinkle many nations); the melachim (kings) shall shut their mouths because of him; for that which had not been told them shall they see; and of that which they had not heard shall they have binah (understanding).


purify our matzpun (conscience) from ma'asim metim (dead works) in order to serve the Elohim Chayyim (Living Elohim).

Heb 9:15  And for this reason Rebbe, Melech HaMoshiach is the Metavekh (agent ; mediator) of a Brit Chadasha

Jer 31:31  (30)  Hinei (behold), the days come, said Yahweh, that I will cut a Brit Chadasha with Bais (house) Yisroel, and with Bais (house) Yehudah;

Jer 31:32  (31)  Not according to the Brit that I cut with their Avot (Fathers) in the day that I took hold of their yad (hand) to take them out of Eretz Mitzrayim (Egypt); which My Brit they broke, although I was Ba'al (Husband) to them, said Yahweh;

Jer 31:33  (32)  But this shall be the Brit that I will cut with Bais (House) Yisroel; After those days, said Yahweh, I will set My Torah in them inwardly, and I will write ketuvim (Scriptures) on their hearts; and I will be their Elohim, and they shall be My People.

 in order that those who are HaKeru'im (the Called ones) may receive the nachalat olam (eternal inheritance) of the Havtachah (Promise), because a mavet (Death), a kapparat (covering) hapeysha'im (crime) has taken place that gives them pedut (ransom for redemption, Geulah [Yeshuah]) from peysha'im

Isa 53:1  Who hath believed our report? And to whom is the Zero'a (Arm) Yahweh [Yeshayah 52:10] revealed?

Isa 53:2  For he shall grow up before him as a tender plant, and as a Shoresh (Root, Shoresh Yishai, Moshiach (Yeshuah Yahweh), Yeshayah 11:10, Sanhedrin93b:

‘The Messiah-as it is written, And the spirit of the Lord shall rest upon him, the spirit of wisdom

and understanding, the spirit of counsel and might, the spirit of knowledge of the fear of the Lord. And shall make him of quick understanding [wa-hariho] in the fear of the Lord.12 R. Alexandri said: This teaches that he loaded him with good deeds and suffering as a mill[is laden].13 Raba said: He smells [a man] and judges,14 as it is written, and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears, yet with righteousness shall he judge the poor.15’
(12) Isa. XI, 2f.
(13) This is a play of words on (wa-hariho) and (rehayyim).
(14) Thereby definitely knowing whether he is guilty or innocent. (wa-hariho) is thus derived from (reah), smell
(15) Ibid. 3f. Since he uses neither his eyes nor his ears, he must judge through his sense of smell.’

 out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

Isa 53:3  He is despised and chadal ishim (rejected by men); a man of sorrows, and acquainted with suffering; and we hid as it were our faces from him; he was despised, and we esteemed him not.

Isa 53:4  Surely he hath borne our sufferings, and nasah (carried [Vayikra 16:22; Yeshayah 53:12)] our sorrows; yet we did esteem him stricken, [i.e., like a leper is stricken] smitten of Elohim, and afflicted.

'Talmud - Mas. Sukkah 52a

And the land shall mourn, every family apart; the family of the house of David apart, and their wivesapart.1 Is it not, they said, an a fortiori argument? If in the future2 when they will be engaged in mourning and the Evil Inclination will have no power over them,3 the Torah4 nevertheless says, men separately and women separately, how much more so now5 when they are engaged in rejoicing and the Evil Inclination has sway over them.6 What is the cause of the mourning [mentioned in the last cited verse]?1 — R. Dosa and the Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Joseph,7 and the other explained, The cause is the slaying of the Evil Inclination. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph,since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son;8 but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep? —[The explanation is] as R. Judah expounded: In the time to come9 the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, ‘How were we able to overcome such a towering hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!’ And the Holy One, blessed be He, will also marvel together

with them, as it is said, Thus saith the Lord of Hosts, If it be marvellous in the eyes of the remnant of this people in those days, it shall10 also be marvellous in My eyes.11

R. Assi stated, The Evil Inclination is at first like the thread of a spider, but ultimately12 becomes

like cart ropes, as it is said, Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart-rope.13 Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance.14 But when he will see that the Messiah the son of Joseph is slain, he will say to Him,‘Lord of the Universe, I ask of Thee only the gift of life’.’As to life’, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, [even length of days for ever and ever].15'

Isa 53:5  But he was pierced [Yeshayah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Septuagint] for our transgressions, he was bruised mei'avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Yeshayah 54:10] was upon him [Moshiach, Yeshuah]; and at the cost of his (Moshiach's) chaburah (stripes, lacerations) we are healed.

Isa 53:6  All we like sheep have gone astray; we have turned everyone to his own derech (way; see Prov 16:25); and Yahweh hath laid on him [Moshiach Yeshuah] the avon (iniquity, the guilt that separates from Elohim) of us all.

  (Further, from where we broke off Isa 53:2,that were committed under HaBrit HaRishonah.

Heb 9:16  For where there is a brit or a tzavva'a (will), it is aizen (well founded, incontrovertible) that the histalkus (passing) of the one who made it must be established.

Heb 9:17  For a Brit, a tzavv'a (covenant, will) is valid only when Bnei Adam have died, for it is never validly executed as long as the ba'al tzavva'a (testator, person who makes the will) lives.

Heb 9:18  Hence the Brit HaRishonah was not cut without DAHM. [Ex 24:8]

Heb 9:19  For when every mitzvah had been spoken by Moshe Rabbeinu to all the Am Brit (people of the Covenant: Yehudah and Ephraim!) according to the Torah, he took the dahm (blood) of se'irim (sheep) and of agalim (young caws) with mayim (water) and scarlet wool and hyssop and sprinkled both the sefer (book) itself and all the people,

Heb 8:1  Now the main point of what is being said is this: we in fact have such a Kohen Gadol (high priest), who has taken his moshav  (place) LIMIN HASHEM ("at the right hand of the kisse (trone) of the kavod (glory) in Shomayim" TEHILLIM 110:1).

Heb 8:2  Our Kohen Gadol (High priest) is mesharet baKodesh (minister in the holy things) of the true Mishkan set up by Adoneinu (our Lord) and not by any mere mortal.

Heb 8:3  For every Kohen Gadol is ordained to offer both minchot (grain-offering’s) and zevakhim (animal-offerings), from which it was necessary for this Kohen Gadol to have something also which he might offer.

Heb 8:4  If, therefore, he were on ha'aretz (the earth) he would not be a kohen, als there are kohanim who offer every korban (sacrifice) according to the Torah;

Heb 8:5  However, the avodas kodesh sherut (Holy Service) of these kohanim is service of a copy and shadow of the things in Shomayim (heaven, see quote above ‘Secrets of the Future Temple’ Mishkney Elyon "Dwellings of the Supreme"), just as Moshe Rabbeinu was warned, when he was about to complete the Mishkan for "URE'EH" ("Now see to it"), Yahweh says, "VA'ASEH BETAVNITAM ASHER ATAH MAREH BAHAR" ("that you will make it according to the pattern having been shown to you on the mountain" SHEMOT 25:40).

Heb 8:6  But now our Kohen Gadol has attained a more fest (excellent) avodas kodesh sherut in as much as he is also the Metavekh (‘wrestler’) (Job 33:23; Isa 43:27; 2Ch 32:31; Isa 42:4; cf. Dt 5:5, 22-31) of a more fest (excellent) Brit upon which more auspicious havtachot (promises) have been enacted.

Heb 8:7  For if the Brit HaRishonah had been without fault, it would not have been necessary to speak about a Brit HaShniyah (second) [YIRMEYAH 31:30-33 (31-34)].

Heb 8:8  For, when Yahweh finds fault with them, he says, "HINEI YAMIM BA'IM, NE'UM HASHEM, VKHARATI ES BEIS YISRAEL V’ES BEIS YEHUDAH BRIT CHADASHA"("Behold, days are coming, says Hashem, when I will establish with the Beis Yisroel and with the Beis Yehudah a Brit Chadasha”).

Heb 8:9  "Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them")

Heb 8:10  "KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE'UM HASHEM; NATATI ES TORATI BEKIRBAM V'AL LIBAM EKHTAVENNAH, V'HAYITI LAHEM L’ELOHIM V'HEMMAH YIH'YU LI LE'AM" ("Because this is the Brit which I will make with the Beis Yisroel after those days, says Yahweh: putting my Torah into the mind of them and upon the levavot (hearts) of them I will write it and I will be to them Elohim and they will be to Me a people"— see Jer 31:30-33; also Prov 30:4; 8:30;Yn 1:1; Rev 3:20).

Heb 8:11  "V'LO YELAMMEDU OD ISH ES RE'EHU V'ISH ES AKHIV LEMOR, DE'U ES HASHEM; KI KHULAM YEDE'U OTI LEMIKTANNAM V'AD GEDOLAM" ("No longer will a man teach his neighbor, or a man his brother, saying ‘Have da'as (knowledge) of Yahweh,’ because they will all have da'as (knowledge) of Me, from the least of them to the greatest.")

Heb 8:12  "KI ESLACH LA'AVONAM U’LECHATTATAM LO EZKAR OD" ("For I will forgive the wickedness of them and their sin I will remember no more." Jer 31:30-33 [31-34]).

Heb 8:13  When Yahweh uses the word "CHADASHA" he has thereby made the Brit HaRishonah (first) yeshanah (old) and a Brit thus made aging, is near to being yakhlof (vanished).

Heb 9:20  Saying, "HINEI DAHM HABRIT ("This is the blood of the Covenant"--Ex 24:8) which Yahweh commanded you.

Heb 9:21  And in the same way he sprinkled both the Mishkan and also all the k'lei haSherut (vessels of service in the Mishkan) with dahm.

Heb 9:22  Indeed, according to the Torah, almost everything is metohar (purified) by dahm, and without a kapporah (Covering) by means of shefach dahm (the shedding of blood) there is no selicha (forgiveness).

Heb 9:23  Therefore, it was necessary for the tavnit (pattern, copy, SHEMOT 25:40) of the things in Shomayim (heaven) be metohar (purified) with these, but the things of Shomayim (heaven) themselves with better zevakhim (animal-offerings) than these.

Heb 9:24  For Rebbe, Melech HaMoshiach did not enter into a Kodesh HaKodashim (Holy of Holy’s) made by human hands, a mere TAVNIT (pattern, copy Ex 25:40) of the true Kodesh HaKodashim, but Moshiach entered into Shomayim (heaven) itself, now to appear before the face of Yahweh for us.

Heb 9:25  Nor was it so that he may offer himself again and again, as the Kohen Gadol enters the Kodesh HaKodashim yearly with dahm not his own;

Heb 9:26  For then it would have been necessary for him to suffer often from the hivvased tevel (foundation of the world); but now, once at the Ketz HaOlamim (‘end of the world), he has appeared to put away averos (sins) by the korban (offer) of himself

Isa 53:10  Yet it pleased Yahweh to bruise him; He hath put him to suffering; when Thou shalt make his nefesh (soul) an asham offering (Guilt offering) for sin, he (Moshiach Yeshuah) shall see zera (seed) (see Psalm 16 and Yn 1:12), He shall prolong his yamim (days) and the chefetz (pleasure) Yahweh shall prosper in his (Moshiach's Yeshuah’s) hand.

Heb 9:27  And in as much as it is appointed for men to die once and after this HaMishpat (Yom HaDin, Judgement day),

Heb 9:28  So he, having been offered up once in order that HU NASA CHET RABBIM ("he bore away the sin of many" YESHAYAH 53:12) and shall appear sheynit (a second time) for Yeshu'at Eloheinu without reference to chet (sin) for those who expectantly khakeh levo'o shel (await the arrival of) Moshiach (Yeshuah, Yeshuath Yahweh.

(Now I come back on the subject of “The Future Temple”)

If, Yeshuah Yahweh came in your life by belief than came in fulfillment:

Jer 31:31  (30)  Hinei (behold), the days come, said Yahweh, that I will cut a Brit Chadasha with Bais (house) Yisroel, and with Bais (house) Yehudah;

Jer 31:32  (31)  Not according to the Brit that I cut with their Avot (Fathers) in the day that I took hold of their yad (hand) to take them out of Eretz Mitzrayim (Egypt); which My Brit they broke, although I was Ba'al (Husband) to them, said Yahweh;

Jer 31:33  (32)  But this shall be the Brit that I will cut with Bais (House) Yisroel; After those days, said Yahweh, I will set My Torah in them inwardly, and I will write ketuvim (Scriptures) on their hearts; and I will be their Elohim, and they shall be My People.

Then what are the next pasukim telling you about the New Temple?

1Co 3:16  Do you not have da'as (knowledge) that you are a Heikhal (palace) Yahweh and the Ruach Hakodesh of Yahweh dwells in you?

1Co 3:17  If anyone attempts to cause churban (destruction) to the Heikhal Yahweh, Elohim will destroy this man, for the Heikhal Yahweh is kadosh (holy), and you (pl.) are that Heikhal.

1Co 6:19  Or have you no da'as (knowledge) that your body is a Heikhal Yahweh of the Ruach Hakodesh in you, whom you have from Yahweh, and you are not your own?

2Co 6:16  And what agreement has the Heikhal of Yahweh with elilim (mighty ones)? For we are a Heikhal of the Elohim Chayyim (Living) [1C 3:16; 6:19] as Elohim said, "V'HITHALLACHTI B'TOCHCHEM ("And I will walk in the midst of you" [VAYIKRA 26:12] I WILL BE MISHKANI ALEHEM ("dwelling place of me with them" [YECHEZKEL 37:27]) V'HAYU LI L'AM VAANI EHEYEH LAHEM LELOHIM [YIRMEYAH 32:38] ("And they will be to me as people and I will be to them Elohim." [YIRMEYAH 32:38]

Eph 2:21  In whom all the binyan (edifice), being fitly joined together, grows into a Heikhal Kadosh b(in)'Yahweh;

Eph 2:22  In whom also you are being built together into a Mishkan of Yahweh in the Ruach Hakodesh.

Rev 3:12  The one who wins the nitzachon (victory) I will make an ammud (pillar) in the Beis Hamikdash of Elohai and never may he go out of it [TEHILLIM 23:6] and I will write upon him ha-Shem (the Name) of Elohai and ha-Shem of the Ir Hakodesh (Holy City) of Elohai-- the Yerushalayim HaChadasha (New) descending down out of Shomayim (heaven) from Elohai -- Eze 48:35  It was all around eighteen elef in circumference; and the shem (Name) of the Ir (City) from that day shall be, Yahweh Shammah (is there).

Rev 7:15  Therefore, they are before the Kes (Throne) of Yahweh and serve Him yomam valailah (Day and Night) in His Beis Hamikdash, and the One sitting on the Kes (Throne) will pitch the tent of His Mishkan over them. [YESHAYAH 4:5]

Rev 11:19  And the Heikhal of Yahweh was opened in Shomayim, and the Aron HaBrit (Ark of the Covenant) of Yahweh was seen in the Heikhal of Yahweh. And there were flashes of lightning and kolot (sounds) and thunders and an earthquake and great barad (hail). [Ex 25:10 22; 2Ch 5:7]

Rev 14:15  And another malach (angel) came out of the Beis Hamikdash, crying with a kol gadol (loud voice) to the one sitting on the anan (cloud), "Put forth your MAGGAL (sickle, YOEL 4:13 [3:13]) and reap, because the hour to reap has come, because the Katzir Ha'Aretz (Harvest of the Earth) is ripe!" [YIRMEYAH 51:33]

Rev 21:22  And I saw no Heikhal in it, for Adonoi Yahweh El Shaddai and the SEH (Lamb, SHEMOT 12:3; YESHAYAH 53:7 Moshiach (Yeshuah, Yeshuah Yahweh) are its Beis HaMikdash.

Something more about future Temple….. Please stay on reading and Praying to understand His Will in your live,

Please read again, a small part, what I shared before from what the the RaMCHaL is telling:

‘Presence of the Shechinah in the future Temple

However, in time to come, not only will the two Temples be similar, but the Upper House will extend until it reaches the lower world. This is the meaning of the saying of our Rabbis that the Third Temple will be the work of the hands of God. For the Heavenly Temple will not be uprooted from its place. Rather, it will extend until it reaches the lower world, and then around it will be built a physical structure as fitting in this material world, and the two structures will be joined and become one and will never again separate. God's glory will be fully revealed there, as it is written: "And the glory of God will be revealed, and all flesh will see" (Isaiah 40:5). Then there will be complete peace and happiness forever.
There is an allusion to this secret in the verse: "… the Sanctuary, ADNY, that Your hands established [Konenu כננו]" (Exodus 15:17). The beauty of the limbs and ornaments of the Shechinah is revealed according to the way she receives. When the light of this beginning will shine, the glory of Her crown [Keter] will be greatly exalted. Thus the Sanctuary will be built on the foundation of Keter, and the numerical value of the letters of the word KoNeNU, כננו (126) is equivalent to that of א' א"ד אד"נ אדנ"י  which shines in this Crown. All these matters are very deep and far more rooted in wisdom than might appear.’

Mat_4:16  the people sitting in CHOSHECH RAU OHR GADOL (darkness saw a great light), YOSHVEI V’ERETZ TZALMAVET (the ones living in the land of the shadow of death), a light has dawned among them.

Mat_5:14  You are the Ohr HaOlam (the Light of the World). A city lying on a mountaintop cannot be nistar (hidden).

Mat_5:15  No one, after lighting a menorah, places it under a measuring basket, but on the shulchan (table), and it gives ohr (light) to kol anshei habais (everyone in the house).

Mat_10:27  What I say to you in the choshech (darkness), you declare in the ohr (light); and what you hear whispered into your ears, shout, preach, from the rooftops.

Mat_17:2  And Rebbe, Melech HaMoshiach was transfigured before them, and Moshiach’s face shone like the shemesh (sun), and his garments became brilliant like the ohr (light).

Mar_13:24  But after the Tzarah (suffering) [13:19] of yamim hahem (their days), the shemesh (sun) will be darkened, and the levanah (moon) will not give its ohr (light),

Luk_2:32  An Ohr (Light) to give hisgalus (revelation) to the Nations and the kavod (glory) of Your Am (people), Yisroel.

Isa 42:6  I Yahweh have called Thee in tzedek, and will take hold of Thine yad, and will keep Thee, and give Thee [Moshiach, Yeshuah, Yeshuah Yahweh] for a Brit  of the Am (People), for an Ohr Goyim (Light of the people);

Isa 49:6  And He said, It is too small a thing that Thou should be Eved (servant) to Me to raise up the Shivtei (tribes of) Ya'akov, and to bring back the Netzurei Yisroel (Preserved of Israel, the She'erit ‘preserved’); I will also give Thee for Ohr Goyim (Light of the people), that Thou mayest be My Yeshuah (Salvation) unto the ketzeh (end) ha'aretz (of the earth.

Luk_8:16  Now no one having lit a menorah covers it with a jar or places it under a bed; but he places the menorah on the shulchan (table), in order that the ones entering may see the ohr (light).

Luk_8:17  For nothing is nistar (hidden) which will not become nikar (evident), nor anything hidden which shall not be made known and come to ohr (light).

Luk_11:33  No one having lit a menorah puts it in a hidden place, nor under the measuring bucket, but on the shulchan (table), in order that the ones entering may see the ohr (light).

Luk_11:34  The menorah of the basar (flesh) is your ayin (eye). When your ayin (eye) is sound, then your entire basar is full of ohr. But when it is rah (evil), then your basar (flesh) is full of choshech (darkness).

Luk_11:35  See to it, then, that the ohr (light, Yeshuah, Yeshuah Yahweh) in you is not choshech (darkness).

Luk_11:36  If therefore, your whole basar (flesh) is full of ohr and not having any part choshech (darkness), it will be all full of ohr as when the menorah with the ohr (light) shines on you.

Luk_12:3  So then, what things you said in the choshech (darkness), will be heard in the ohr; and what you whispered in the ear bchadrei chadarim (in a most secret place) will be shouted from the roof tops.

Joh_1:4  In him was Chayyim (Life) and the Chayyim (Life) was the Ohr (Light) of Bnei (son) Adam.
Psa 36:9  (10) For with Thee is the Makor Chayyim (fountain of life); in Thy Ohr shall we see ohr.

Joh_1:5  And the Ohr shines in the choshech (darkness)

Psa 18:28  (29) For Thou wilt light my ner; Yahweh Elohai (my Elohim) will enlighten my choshech (darkness).

and the choshech (darkness) did not grasp it.

Joh_1:7  This Yochanan came for an eidus (witness), that he might give solemn edut (testimony) about the Ohr (Light), that kol Bnei (every son) Adam might have emunah (believe) through him.

Joh_1:8  This ish (man) haElohim was not the Ohr (Light), but he came that he might give solemn edut (testimony) about the Ohr (Light).

Joh_1:9  The Ohr, the Ohr HaAmitti (the True Light), which gives rational haskalah (enlightenment) to kol Bnei Adam (all mankind), was coming into the Olam Hazeh (this world).

Joh_3:19  And this is the psak din (Judgment), that the Ohr (Light) has come into the Olam Hazeh (this world), and Bnei (sons) Adam had ahavah (love) for the choshech (darkness) rather than for the Ohr (Light), for their ma’asim (works) were ra’im (evil).

Joh_3:20  For everyone walking in the derech (way) resha’im (wicked people) has sin’as chinom (baseless hatred) for the Ohr (Light) and does not come to the Ohr (Light), lest his ma’asim (works)be exposed.

Joh_3:21  But the one doing HaEmes (the truth) comes to the Ohr (Light) that his ma’asim (works) may be manifested, that they have been wrought in Yahweh.

Joh_8:12  Then again he spoke to them, saying, Ani Hu HaOhr HaOlam Hazeh (I’m him The Light of this world). The one following me will never walk in choshech (darkness), but will have the Ohr HaChayyim (The Light of Live).

Isa 49:6  And He said, It is too small a thing that Thou should be Eved (servant) to Me to raise up the Shivtei (tribes) Ya'akov, and to bring back the Netzurei Yisroel (Preserved of Israel, the She'erit); I will also give Thee for Ohr (Light) Goyim (people), that Thou mayest be My Yeshuah (Salvation) unto the ketzeh (end) ha'aretz (the earth).

Isa 60:1  Arise, shine; for thy [Tziyon’s] ohr (Light) is come, and the kavod (Glory) Yahweh is risen upon thee.

Isa 60:2  For, hinei (behold), the choshech (darkness) shall cover Eretz (the Earth), and gross darkness the nations; but Yahweh shall arise upon thee, and His kavod (Glory) shall be seen upon thee.

Isa 60:3  And the Goyim (People) shall walk by thy ohr (Light), and melachim (messengers) by the brightness of thy shining.

Joh_9:5  As long as I am in the Olam Hazeh (this world), I am the Ohr (Light) HaOlam (of the world).

Joh_11:9  In reply, he said, Are there not Sheneym Asar (Twelve) sha'ot (hours) of HaYom? If the derech (way) of anyone is a derech (way) by Yom (the Day), he does not stumble, because the Ohr (Light) HaOlam Hazeh (this world) he sees. [Jer 13:16; Ps 1:6]

Joh_11:10  But if the derech (way) of anyone is a derech baLailah (way in the night), he stumbles because the Ohr (Light)is not in him.

Joh_12:35  Therefore, he said to them, Yet a little time is the Ohr (Light) among you. Walk while you have the Ohr (Light) lest choshech (darkness) overtake you; the one walking in the choshech (darkness) does not have da'as (knowledge) of where he is going.

Joh_12:36  While you have the Ohr (Light), walk in the Ohr (Light) that you may become Bnei (sons) HaOhr (of the Light). These things spoke Rebbe, Melech HaMoshiach. And, having gone away, he was hidden from them.

Joh_12:46  I have come as an Ohr (Light) into the Olam Hazeh (this world) that everyone believing in me may not remain in the choshech (darkness).

Act_9:3  Now as he goes, it came about that he comes near Damascus, and suddenly shone around him an Ohr (Light) from Shomayim (heaven, where Yeshuah brought His blood for you);

Act_12:7  Then a malach (messenger) HaAdon (The Lord) approached and ohr (light) shone in the cheder (room), and, having struck the side of Kefa, he awoke him, saying, "Get up quickly!" And the kavlei varzel (shackles of iron) fell off his hands.

Act_22:6  "And it happened to me while traveling and drawing near to Damascus, lav davka (approximately) noon, suddenly from Shomayim (heaven), a very bright ohr (light) shone around me;

Act_22:9  "And the ones with me saw the ohr (light) but they did not have real hearing (understanding) of the voice speaking to me.

Act_22:11  "And because I had been blinded from the kavod (glory) of that ohr (light), I was led by the hand by the ones who were with me and who led me into Damascus.

Act_26:13  "At noon on the derech, O Melech, I saw from Shomayim an ohr, more brilliant than the shemesh, shining around me and around the ones traveling with me.

Act_26:18  ‘To open their eyes, to turn them from choshech (darkness) to ohr (light) and from the samchut (authority) of Hasatan to Yahweh, that they receive selichat avon (forgiveness of sins) and nachalah (inheritance) among the ones having been set apart in kedushah (holiness) by emunah (believe) in me.'

Act_26:23  "That is, the yissurim (sufferings) of Rebbe, Melech HaMoshiach, and that by being rishon (the first) to stand up alive in the Techiyas (resurrection) HaMoshiach, he would proclaim ohr (Light) both to K'lal Yisroel and the Nations."

Rom_2:19  And being confident that you are a moreh derech (teacher of the way) of the ivrim (blind ones), an ohr (Light) for those in choshech (darkness),

Rom_13:12  The Lailah (Night) (of the old epoch) is far advanced, and HaYom [Yom HaDin, the Day of Judgment] is imminent, at hand. Let us therefore take off the dark cloak of the deeds of choshech (darkness), ridding ourselves of it, and let us put on the neshek (weapons 6:13) of Ohr (light).

1Co_4:5  Therefore, do not judge anything before the time, until the Bias Adoneinu (house of the Lord) [Moshiach, Yeshuah, Yeshuah Yahweh], who both will bring to Ohr (Light) the hidden things of the choshech (darkness) and manifest the motives of the levavot (hearts). And then the tehillah (praise) each one will receive will be from Yahweh.

2Co_4:6  Because Yahweh is the One who said,"Let Ohr shine out of choshech (darkness)" [BERESHIS 1:3; YESHAYAH 9:2] who shone in our levavot (hearts Yer. 31:31-34) for an illumination of the da'as (knowledge) of the kavod (glory) of Yahweh in the face of Rebbe, Melech HaMoshiach Yehoshua. [2C 3:18]

2Co_6:14  Do not become unequally yoked with koferim (unbelievers) [Ep 5:7,11] for what shuttafut (partnership) has Tzedek (righteousness) with Lawlessness (withouth Torah)? Or where is the Brit (Covenant) between Ohr (light) and Choshech (darkness)? [BERESHIS 24:3; DEVARIM 22:10]

2Co_11:14  And no wonder! For even Hasatan transforms himself into a malach ohr (an angel of light);

Eph_5:8  For you were once Choshech (darkness), but now you are Ohr (Light) in Yahweh. Live in your derech (Way) as yeladim of HaOhr (The Light).

Col_1:12  Giving todot (thanks) to Elohim HaAv (the Father). Elohim HaAv  (The Father) is the One who has qualified you for the share of the allotted nachalah (inheritance) of the Kadoshim (holy ones) in Ohr (Light);

1Th_5:5  For all of you are Bnei (sons) Ohr and Bnei (sons) Yom (the Day); we are not of the Lailah (night) nor of the Choshech (darkness).

1Ti_6:16  To the One who is alone haAlmavet (Immortal), dwelling in Ohr (Light) unapproachable, whom no man among Bnei Adam saw, neither is able to see, lo hakavod v'hagevurah l'olam va'ed (to Him the Glory and Power for ever and ever). Omein.

Heb_6:4  For it is impossible for those who once received the Ohr Yahweh, having tasted of the matanah (gift) of Shomayim (heaven) and having become chavrusa (partners) of the Ruach Hakodesh,

Heb_10:32  But have zikaron (memory) of the yamim mikedem (earlier days) in which, when you had received the Ohr Yahweh, you endured a great tzoros (trouble), a great “Kristallnacht” of yissurim (suffering),

1Pe_2:9  But you are an AM NIVCHAR ("a chosen people” YESHAYAH 43:20; SHEMOT 6:7), a MAMLECHET KOHANIM ("a kingdom of priests, royal priests" Ex 19:6), a GOY KADOSH ("a holy nation" Ex 19:6), an AM SEGULLAH ("a people of treasured possession" Ex 19:5; Mal 3:17), for this purpose: that you may declare the wondrous deeds of the One who gave you the kri'ah (calling) and summoned you out of choshech (darkness) into his marvelous ohr (Light) [Isa 43:21; 42:12].

1Jn_1:5  And this is the Besuras HaGeulah (the message of the liberation) which we have heard from Him and which we proclaim to you, that Yahweh is Ohr (Light), and in Him choshech (darkness) there is not any at all.

1Jn_1:7  But if our halakhah is in the Ohr (Light) as He is in the Ohr (Light), we have hitkhabrut (joining, adhesion, fellowship) with one another and the dahm (blood) of Yehoshua, HaBen of Yahweh (Yershuah Yahweh), gives us tohorah (purification, cleansing) from kol chet (every sin).

1Jn_2:8  Again a mitzvah chadasha I write to you, which is HaEmes (the truth) in Him, and in you, because the choshech (darkness) is making its histalkus (passing away) and the Ohr HaAmitti (the True Light) already is shining.

1Jn_2:9  The one claiming in the Ohr (Light) to be and the Ach (brother) b'(in)Moshiach of him hating, is in the choshech (darkness) still.

1Jn_2:10  The one with ahavah (Love) for the Ach (brother) b'(in)Moshiach of him makes his maon (dwelling, permanent residence, Yn 14:2, 23) in the Ohr (Light) and a cause for michshol (stumbling, falling) is not in him. [

Rev_18:23  “And the ohr (Light) of a menorah would shine in you no more, and the kol (voice) of a choson (bridegroom) and of a kallah (bride) would be heard in you no more; because your merchants were the gedolim (the great) of ha'aretz (the earth), because by your kashefanut (sorcery) were all the Goyim deceived,

Rev_21:24  And the Nations shall walk their derech by its Ohr (Light), and the melachim (kings) of ha'aretz (the earth) shall bring their glory into it.

Rev_22:5  And there shall no longer be Lailah (night), and they have no need of the ohr (light) of a menorah and the ohr (light) of the shemesh (sun), because Yahweh Adonoi will give forth ohr (light) on them, and they shall reign l'Olemei Olamim (forever).

Dear Yehudah and Ephraim if you let The Light’ – Yeshuah Yahweh ‘prevail’ in you. The Haberith HaChadashah -

Jer 31:31  (30)  Hinei (behold), the days come, said Yahweh, that I will cut a Brit Chadasha with Bais (house) Yisroel, and with Bais (house) Yehudah;
 Jer 31:32  (31)  Not according to the Brit that I cut with their Avot (Fathers) in the day that I took hold of their yad (hand) to take them out of Eretz Mitzrayim (Egypt); which My Brit they broke, although I was Ba'al (Husband) to them, said Yahweh;
Jer 31:33  (32)  But this shall be the Brit that I will cut with Bais (House) Yisroel; After those days, said Yahweh, I will set My Torah in them inwardly, and I will write ketuvim (Scriptures) on their hearts; and I will be their Elohim, and they shall be My People.

-         Then very soon in each of you comes the enormous desire to go up to Tsion. To settle in the land of your fore Fathers. And then don’t be worry but believe in the One who started this beautiful work in you. He shall give you the right understanding and the right guiding to Tsion…….  He shall open the ports…..  

You shall come to the understanding,

Psa 2:1 Why do the Goyim rage, and the Amim (peoples) imagine a vain thing?

Psa 2:2  The Malchei (kings) Eretz (world) rise up in rebellion, and the rulers take counsel together against Yahweh and against His Moshiach (Yeshuah, Yeshuah Yahweh, saying,

Psa 2:3  Let us break their chains asunder, and cast away their fetters from us.

Psa 2:4  He that sit enthroned in Shomayim (heaven) laughs; Adonoi hath them in derision.

Psa 2:5  Then shall He speak unto them in His wrath, and distress them in His hot displeasure.

Psa 2:6  I have set Malki (My King) upon Tziyon, My Har Kodesh (Holy Mountain).

Psa 2:7  I will declare the chok (decree): Yahweh hath said unto me, Thou art Beni (My Son, i.e. Ben HaElohim Moshiach Yeshuah Yahweh); HaYom (today) I have begotten thee.

Psa 2:8  Ask of Me, and I shall give thee the Goyim (People) for thine nachalah (inheritance), and the uttermost parts of ha'aretz (the world) for thy possession.

Psa 2:9  Thou shalt rule them with a shevet barzel (iron staf); thou shalt dash them in pieces like a potter's vessel.

Psa 2:10  Have seichel (be clever) now therefore, O ye Melachim (kings); be warned, ye Shoftei Aretz (judges of the earth).

Psa 2:11  Serve Yahweh with fear, and rejoice with trembling.

Psa 2:12  Kiss the Bar (Ben, Son, [see Hebrew Mishlei 31:2; Ben HaElohim Moshiach Yeshuah Yahweh; see 2:2,7, above]), lest he be angry, and ye perish from the Derech (Way), for his wrath can flare up in a moment. Ashrei (Praised) are all they that take refuge in him [Moshiach Yeshuah].

And the more that you grow in Yeshuah Yahweh, the more The Light shall shine. And come in contact with The Light of The Temple above and come united with it. And the third Temple shall be built here in Jerusalem….. Tsion…..

---

[i] Rabbi Moshe Chaim Luzzatto, also known as the RaMCHaL after his initials, is best known for his classical works.
Rabbi Moshe Chaim Luzzatto (1707–1746), based in Italy, was a precocious Talmudic scholar who arrived at the conclusion that there was a need for the public teaching and study of kabbalah. He established a yeshiva for kabbalah study and actively recruited students and, in addition, wrote copious manuscripts in an appealing clear Hebrew style, all of which gained the attention of both admirers and rabbinical critics who feared another "Shabbetai Zevi (false messiah) in the making". He was forced to close his school by his rabbinical opponents, hand over and destroy many of his most precious unpublished Kabbalistic writings, and go into exile in the Netherlands. He eventually moved to the Land of Israel. Some of his most important works, such as Derekh Hashem, survive and are used as a gateway to the world of Jewish mysticism.

Here I give a quote from a foreword from one of his works.
Derech HaShem, this book is studied in all Yeshivos and is considered the finest such work ever written. Indeed, Rabbi Yisroel Salanter, founder of the Musar movement which stressed the study of such books of piety, said, “All the classical works of Musar demonstrate that man must fear God. The Derech HaShem tells us how.”
More and more, however, people are also realizing that Rabbi Moshe Chaim Luzzato was one of the most brilliant thinkers of the past several centuries. Both in depth of thought and systematic mind are evident in all his works, which are literally filled with important basic insights. Over two hundred years ago, Rabbi Eliahu, the famed Vilna Gaon, declared that Rabbi Moshe Chaim Luzzatto had the most profound understanding of Judaism that any mortal human could attain. He furthermore stated that if Luzzatto were live in his generation, he would go by foot fromVilna to Italy to sit at his feet and learned from him.’ From: ‘Derech HaShem – The Way of God’ Feldheim Publishers.

[ii] Rabbi Moshe Chaim Luzzatto, also known as the RaMCHaL after his initials, is best known for his classical works.
Rabbi Moshe Chaim Luzzatto (1707–1746), based in Italy, was a precocious Talmudic scholar who arrived at the conclusion that there was a need for the public teaching and study of kabbalah. He established a yeshiva for kabbalah study and actively recruited students and, in addition, wrote copious manuscripts in an appealing clear Hebrew style, all of which gained the attention of both admirers and rabbinical critics who feared another "Shabbetai Zevi (false messiah) in the making". He was forced to close his school by his rabbinical opponents, hand over and destroy many of his most precious unpublished Kabbalistic writings, and go into exile in the Netherlands. He eventually moved to the Land of Israel. Some of his most important works, such as Derekh Hashem, survive and are used as a gateway to the world of Jewish mysticism.

Here I give a quote from a foreword from one of his works.
Derech HaShem, this book is studied in all Yeshivos and is considered the finest such work ever written. Indeed, Rabbi Yisroel Salanter, founder of the Musar movement which stressed the study of such books of piety, said, “All the classical works of Musar demonstrate that man must fear God. The Derech HaShem tells us how.”
More and more, however, people are also realizing that Rabbi Moshe Chaim Luzzato was one of the most brilliant thinkers of the past several centuries. Both in depth of thought and systematic mind are evident in all his works, which are literally filled with important basic insights. Over two hundred years ago, Rabbi Eliahu, the famed Vilna Gaon, declared that Rabbi Moshe Chaim Luzzatto had the most profound understanding of Judaism that any mortal human could attain. He furthermore stated that if Luzzatto were live in his generation, he would go by foot fromVilna to Italy to sit at his feet and learned from him.’ From: ‘Derech HaShem – The Way of God’ Feldheim Publishers.

Please Say Yes to Abba Yahweh and His Laws.

Please read the Mitzvoth go to: Positive Commandments and the Negative Commandments), easy to read. It is very important to know them. For, the understanding of the rest of The Scriptures.

Hab 2:3  For the chazon (vision) is yet for a mo’ed (an appointed time); it speaks of HaKetz (the End), and does not lie; though it tarry, wait for him

Moshiach— see: Sanhedrin 97b, ‘It has been taught; R. Nathan said: This verse pierces and descends to the very abyss:11 For the Vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him (Moshiach); because it will surely come, it will not tarry.12]; because he (Moshiach) will surely come, and will not tarry.

(11) Just as the bottom of an abyss cannot be reached, so is it impossible to grasp the full purport of this verse (Rashi).
(12) Hab. II, 3.

Believe…..

Hab 2:4  Hinei (behold), his nashamah (soul) which is puffed up is not upright in him; but the tzaddik (righteous) shall live by his emunah (believe).

Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..

Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).

Please read the whole book of HaNavi Habakuk?

The Koran teaches us that you have to die…….

 But, please Yudah (Jews) and Ephraim (most Christians) Listen to His Voice:

Hab 1:12  Art thou not mikedem 

 (‘everlasting’ also said of Moshiach, indicating Moshiach’s eternal divine nature: Dan 7:14  And there was given Him (Moshiach) dominion, and honor, and sovereignty, that all people, Goyim, tongues, should pey-lammed-chet. [1] (worship as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion is an everlasting dominion, which shall not pass away, and His (Messianic) Kingdom that which shall not be destroyed.] see Michah 5:1[2];)  

Yahweh Elohai (my Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean) for mishpat (ordinance); O Tzur, Thou hast ordained them (these Chaldean) for reproof.

Please take it serious what Abba Yahweh is telling us in:

Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi (prophet) from among thee, of thy achim (bretheren), kamoni (like me..... 

 Exo 32:30  The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to Yahweh; maybe I will be able to atone for your sin."); unto him ye must listen;

Deu 18:16 According to all that thou desired of Yahweh Eloheicha (your Elohimin) Chorev (to be burnt dried up, ruined, wasted) in the Yom HaKahal (day of the congregation), saying, Let me not hear again the voice of Yahweh Elohav (your Elohim), neither let me see this eish hagedolah (‘great fire’) any more, that I die not.

Deu 18:17 And Yahweh said unto me, They have well-spoken that which they have spoken.

Deu 18:18 I will raise them up a Navi (prophet) from among their achim (brethren), like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him.

Joh 10:18  No one takes it from me, but I lay it down of my own accord. I have samchut (authority) to lay it down, and I have samchut to receive it again. This mitzvah I received from HaAv (the Father).

Deu 18:19 And it shall come to pass, that whosoever will not listen unto My words which he shall speak Bishmi (in My Name), I will require it of him.

Joh 8:28  Therefore, Rebbe, Melech HaMoshiach said to them, When you perform the hagbah (lifting up) of the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH 41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father) of me taught me, these things I speak.

Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:

Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.

Exo_15:2 Yahweh is my oz and zimrah (song of praise), and He is become to me Yeshuah (salvation); He is Eli (my Elohim), and I will praise Him; Elohei Avi (the Elohim of my Father), and I will exalt Him.

And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!

 [1] Dictionary of the Talmud. M. Jastrow p. 1178 פלח

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