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Who is the Messiah?

Who Is the Messiah? - The Miracles Begin - Part 4


Who Is the Messiah? - The Miracles Begin - Part 4

Who Is the Messiah? – The Miracles Begin - Part 4

Video Teaching

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Study Notes and Slides

(Slide) Yahshua HaNotzri came in the wake of the bulldozer of sinners with penitent hearts, Yochannan HaMatbil (John the Immerser). Yochannan levelled the ground for a smooth landing and a handing over of the baton of Yahweh’s will to the next accelerant – King Messiah Yahshua. 

Yochannan was the rightful High Priest of the A’aronic priesthood, exiled to the wilderness and crying out for man to grasp the reality of truth. This is why Yahshua went to him. According to Jewish law, he should have gone up to Jerusalem and presented himself to the High Priest and before the Sanhedrin. But the High Priest in Jerusalem in Yahshua’s day was illegally appointed by the Judea’s current occupiers – Rome. Added to this, many of the Sadducees and Pharisees were impostors. They were either wrongfully appointed or on King Herod’s take. 

Yahshua’s mikvah was an anointing, but it was also an act of consecration by him to his new ministry as High Priest. It was by no coincidence that Yochannan soon fell to Herod’s sword, for while there is an A’aronic Priest, the High Priest of the Order of Melchizedek cannot resume his office.  Remember, the A’aronic Priesthood is an interim Priesthood. 

(Slide) Later, when Caiaphas rent his garment (Matthew 26:65), even though his appointment was suspect, this act openly displayed his inadequacy, disqualifying the whole framework of the current priestly service. “And he that is the Kohen HaGadol (High Priest) among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes. (Leviticus 21:10)” This is why the Temple had to be destroyed. If the Temple stands, it has to be adequately manned. Tearing the High Priest robes was akin to profaning Elohim’s character. It’s ironic that Caiaphas made himself guilty of the very law he was appearing to defend. In fact, the penalty for tearing priestly garments was death.

From this point, Yahshua became our High Priest, having being publically consecrated to assume office. When the Ruach fell, much later, this symbolised the Father’s acceptance of his office through the shedding of his blood. 

(Slide) Now when Yahshua underwent Mikvah, the Ruach HaKodesh came upon him. Now though t’shuvah (repentance) was central to Yochannan’s ministry and immersion, t’shuvah is not the only reason one immerses. One who sins infrequently still requires regular immersion for matters of bodily uncleanness. The human body by definition is subject to impurities that have nothing to do with sin. Messiah was without sin, but he himself was not above his own Father’s instruction, which required one to be born of water and of spirit. “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new Ruach HaChadash (renewed spirit) in you; (Ezekiel 36:25-26a)” 

(Slide) This means that this two-fold process is a requirement for eligibility into the Kingdom of Elohim, that of a water and spiritual birth. Water and air are among the most abundant things on earth. Yahweh is not stingy with such a critical requirement. Nor is one denied salvation if they don’t receive Mikvah. Rather it’s a natural course of action in the process of one’s walk after receiving salvation.  

Water into Wine

(Slide) The concept of water and spirit is linked to Yahshua’s very first miracle. Note what Messiah Yahshua said to Rav Nichdimon (Nicodemus) during their secret meeting: “Yahshua answered, ‘Very truly I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. (John 3:5)’” What was Yahshua’s first miracle? It was turning water into wine! These waters at the wedding feast weren’t just any waters. They were waters of ritual purification. The water Yahshua transformed to wine, was the same waters the Jews used to purify themselves.  

(Slide) “On the third day a wedding took place at Cana in Galilee. Yahshua’s mother was there, and Yahshua and his talmidim had also been invited to the wedding. When the wine was gone, Yahshua’s mother said to him, ‘They have no more wine.’ ‘Woman, why do you involve me?’ Yahshua replied. ‘My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you. (John 2:1-5)”

“On the third day…” The third day of the week, Tuesday is the preferred day for weddings in Israel because on the third day of the creation week, Elohim pronounced things “good” twice (Genesis 1:10,12); the only time He did so in the seven days of Creation. Therefore the third day is known as a day of double blessing, the best day of the week to begin a new life.

“…a wedding took place at Cana in Galilee.” The mention of this wedding symbolised the Wedding Feast of the Lamb, when Messiah Yahshua marries his bride (Israel), reminding us that the beginning of a matter is wedge in the end and the end of a matter is wedged in the beginning. The town Cana (Chanah) represents creation. The root-verb קנה (qana) means to acquire or create. The name Channah means “gift from Elohim” and Chanukah means “to dedication.” 

“Woman, why do you involve me?’ Yahshua replied. ‘My hour has not yet come.’”  The request from Yahshua’s mother represents an acknowledgment of a waning joy and hope and the crying out for Moshiach to be hastened. So from this we know that Messiah can come before a predesignated time if we continue to tarry with him. 

(Slide) Furthermore, the phrase, “why do you involve me” is actually a Hebrew Idiom used five times throughout the TaNaK, which actually should read, “What to me and to you?” which means, "What has it to do with you and me?" In other words, ‘You have perceived that something is wrong, so you want me to intervene now?’ This eludes to the remedy (Messiah) that has been prepared before the sickness (sin). The use of the title “’woman’ over ‘mother’ denotes the seed of a woman who will overcome the serpent. What will it be overcome by? The blood, represented by the wine, which the guests comment is better than this first wine (the first blood, that of animals), which is not as good as the latter blood – the shedding of Messiah’s blood.  Miriam asks for new wine. Why? “How wonderful and beautiful they will be! The young men will thrive on abundant grain, and the young women will flourish on new wine. (Zechariah 9:17)”


(Slide) “But there were there six water casks of stone, set for the purifying of the Judeans, which held two or three nine-gallon-measures each (twenty or thirty gallons). (John 2:6)” Also note the six stone casks. These correspond to the six tasks that Moshiach has to accomplish. 

These are called the six Messianic Expectations:

  1. The correct genealogy.
  2. Be anointed King of Israel.
  3. Return Israel back to the promised land
  4. Restore the Temple in Jerusalem.
  5. Bring peace to the world and end all war.
  6. Bring knowledge of Elohim to the world.

These six tasks are derived from the six things that Adam lost after the fall!

Yahshua is six things: He is the Word (dvar or memra) (John 1:1), the Light (John 1:4), the Son Elohim (John 1:14), Lamb of Elohim (John 1:29), Messiah (John 1:41), and being the Sovereign (John 1:49).

Each water cask contained 30 gallons of water. There were 6 casks totalling 180 gallons of water corresponding to the 180 years of Yitzhak’s (Isaac’s) life. The Binding Yitzhak, known as the Akedah in Genesis 22 was a type of Moshiach.   

(Slide) Here we get to the true spiritual significance of these large water casks for purification. Messiah is making a statement about purification. Water purifies, but so too does the spirit, represented by transforming the water into alcohol, a product that is symbolic of the Spirit. In this case it is wine. Fermented grapes also represents Messiah’s blood. 

Messiah symbolically drew blood from within stones. Remember the idiom, “It’s like drawing blood from a stone,” which denotes trying to do the impossible. Well, Messiah’s first miracle was on this extreme level. 

(Slide) Just as in an actual birth of a child there is water and blood, so the new birth, must also be by water and blood. 

“This is the one who came by water and blood—Yahshua HaMoshiach. He did not come by water only, but by water and blood. And it is the Ruach who testifies, because the Ruach is emet (the truth). (1 John 5:6)”

The guests consume the wine, symbolically partaking of Messiah’s blood, which would be shed for the remission of sin.   "Behold, I will stand before thee there upon the Rock in Horeb; and thou shalt smite the Rock, and there shall come water out of it, that the people may drink... (Exodus 17:6)" Yahshua is our rock of salvation according to Psalm 62:2 and he was smitten and out poured his blood. So it is confirmed that the beginning of a matter is wedge in its end and the end of a matter is wedged in its beginning, because when Yahshua was pierced out came water and blood.  “…one of the soldiers pierced Yahshua’s side with a spear, bringing a sudden flow of blood and water. (John 19:34)” 

(Slide) This incident also connects Messiah to the water libation ceremony that is carried out at the conclusion of Sukkot, where water and wine is poured out togther. 

“And on the great day, which is the last of the feast, Yahshua stood and cried out and said, ‘If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scriptures have said, rivers of water of life will flow from his belly. (John 7:37-38)’” The occasion of this event is the last great day of Sukkot (John 7:2) and the setting is the water libation ceremony at the Temple. A priest had a flask of gold filled with water and another has a flask of gold filled with wine. There were two silver bowls perforated with holes like a narrow snout. One was wide for the water the other is narrow for the wine. The priests poured the wine and water into each of their bowls. The wine and water mixed together. The wine flowing slowly through the narrow snout and the water flowing quickly through the wider snout.


(Slide) Who is the Messiah? He is Yahshua, the Rock. The rock that contains the water of rebirth and spirit of redemption that comes in fire. “Yahweh is my rock, my fortress and my deliverer; my Elohim is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold. (Psalms 18:2)” 

(Slide) Now, it’s not a popular message, but here goes. You can either take Yahshua up as your shield (Psalm 18:35) by taking up two inverted daletot, two corner stones, rejected by the builders of the Torah, or you can walk away. But in time Yahshua, the rock which was supposed to be your help, will become your end. That’s why capital punishment usually comes in the form of stoning. It represents Yahshua, who should be a person’s magen, his shield of salvation, but instead to a disobedient person who refuses to repent, he becomes a stone that causes injury and even death.


(Slide) “Then (David) took his staff in his hand, chose five smooth stones from the stream, put them in the pouch of his shepherd's bag and, with his sling in his hand, approached the Philistine. Meanwhile, the Philistine, with his shield bearer in front of him, kept coming closer to David. He looked David over and saw that he was little more than a boy, glowing with health and handsome, and he despised him. He said to David, "Am I a dog, that you come at me with sticks?" And the Philistine cursed David by his elohim. And the Philistine said to David, Come to me, and I will give your flesh unto the birds of the heavens, and to the beasts of the field. David said to the Philistine, ‘You come against me with sword and spear and javelin, but I come against you in the name of Yahweh Almighty, the Elohim of the armies of Israel, whom you have defied. This day Yahweh will deliver you into my hands, and I'll strike you down and cut off your head. This very day I will give the carcasses of the Philistine army to the birds and the wild animals, and the whole world will know that there is an Elohim in Israel. All those gathered here will know that it is not by sword or spear that Yahweh saves; for the battle is Yahweh’s, and he will give all of you into our hands.’ As the Philistine moved closer to attack him, David ran quickly toward the battle line to meet him. Reaching into his bag and taking out a stone, he slung it and struck the Philistine on the forehead. The stone sank into his forehead, and he fell face down on the ground. (1 Samuel 17:40-49)”

David gathered up five smooth stones. Why? Each stone represented five of the Messianic Expectations, with he, himself, be the fulfilment of the sixth (the genealogy). 

  1. The correct genealogy.
  2. Be anointed King of Israel.
  3. Return Israel back to the Promised Land
  4. Restore the Temple in Jerusalem.
  5. Bring peace to the world and end all war.
  6. Bring knowledge of Elohim to the world.

All five stones and David himself represented Messiah. Notice, he kept them in a shepherd’s pouch. For years we’ve looked at the law of stoning as if it was a rabbinic observance, seeing it mishandled with the incident with the adulterous woman and the stoning of Stephen.  But, if it is executed correctly, the cast stone represents Messiah who vanquishes our enemies. 

(Slide) The Hebrew word for “stone” is even, spelled alef, beit, nun.  This is an acronym for av ben, which means, “father son.” Every stone is the union of father and son. 

(Slide) David slew Goliath with a sling and stone. A sling is made out of natural materials that are readily available in the wilderness and the stone is as plentiful as the dust under one’s feet. 

We’ll take a moment to watch this short video to see the lethality of the simple stone and sling. Watch carefully at the speed and accuracy of the stone as it is launched from the sling. 

(Slide) Where did David hit Goliath? The forehead, the Gulgoleth (Golgotha), the skull! With what? A stone! This alludes to Messiah’s victory at the place of the first skull – Adam’s skull. 

Every attack of the enemy is directed at the mind. It is the enemy’s goal to cause us to make a decision against what we know is right, and to make repeated wrong decisions, become comfortable with these wrong decisions and have us repeat them so often that it feels impossible to take another course of action. 

We see that Yahweh, with great effect, uses the stone to damage and to preserve.  

We must remember that a stone can be used to help or hurt us, wine can be used to relax or inebriate us and water can drown or renew us. It’s all in how we use them. 

These are just some of the gleanings found in Yahshua’s miracle of changing water into wine.

Defining Miracles

Before we go any further, let’s look at the concept of miracles. What are miracles? 

(Slide) “Now concerning spiritual gifts, brethren, I do not want you to be ignorant…There are diversities of gifts, but the same Spirit.  There are differences of ministries, but the same Sovereign. And there are diversities of activities, but it is the same Elohim who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given…the working of miracles…But one and the same Spirit works all these things, distributing to each one individually as He wills. (1 Corinthians 12:1,4-8, 10, 11)”

Miracles are a gift! Working miracles within the body are often like the big gun that everyone in a survival video game wants to carry and use. No one usually fights over who is doing first aid or carrying the radio. Many want to do miracles, healings, deliver prophecy or teach!

The Gift of the Working of Miracles is a manifestation of the Spirit of Yahweh that comes in the form of a supernatural act. In other words, every occurrence which contrasts with the ordinary happenings of life is counted a miracle or wonder. Miracles are not meant to just comfort or convenience humankind. Miracles show Israel how deeply Yahweh cares.“…that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power,  which He worked in Messiah when He raised Him from the dead and seated Him at His right hand in the heavenly places…(Ephesians 1:18-20)”

(Slide) The greatest miracle of all is that Yahweh is working His mighty power in King Messiah YahShua through us as an expression of manifesting His will in Heaven to earth.

The word miracles comes from the Greek word dunamis which means "power and might that multiplies itself." The Gift of the Working of Miracles operates closely with the power gifts of faith and healings to bring authority over the Sitre Ahura (Dark Forces), sickness, sin, and the binding forces of this age.

Miracles come in the wake of ministry not in the front of it. Miracles confirm ministry. “…these signs will follow those who believe: ‘In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover.’ So then, after the King had spoken to them, He was received up into heaven, and sat down at the right hand of Yahweh. And they went out and preached everywhere, the King working with them and confirming the word through the accompanying signs. Amien. (Mark 16:17-20)”

(Slide) The Torah lays down the principle that miracles are no test of the truth of the thing for which their testimony is invoked. “If a prophet arise among you who giveth a sign or wonder, and the sign or wonder comes to pass, but he desires to lead you into idolatry, you shall not hearken to that prophet, for Yahweh your Elohim is trying you to see whether you truly love Yahweh your Elohim (Deuteronomy 13:1-3)” Miracles alone do not prove a religious truth, as they are performed also in the cause of untruth. But truth accompanied by miracles prove truth. We are expected to not put or faith in a truth based on a miracle alone, but put our faith in a truth because it is truth alone and let a miracle confirm it.  

(Slide) The Hebrew word for miracle is nes. It is the same Hebrew word for flag pole. A miracle is an elevated event. Something extraordinary that happens, allowing us to see Elohim’s hand clearly.

(Slide) Turning the water into wine is not the miracle. Anyone of us can turn water into wine, it takes a little time. You have a grape vine, you pour water at the base, you tend it, grow grapes, pick them off, crush them and you make wine. Water turns into wine. But it doesn't happen instantly. The miracle in the water and the wine is the time. King Messiah YahShua transcended the time. Here we have this wedding in Canaan of Galilee and you have six full water pots for the water of purification. That's the first miracle in the story, He was proclaiming himself the Messiah. I have the authority to take charge over the water that makes clean, that is the most holy . I, and I alone, can command you to fill those jars. That's the miracle.


Who is the Messiah? - Solitary Refinement - Part 3


Who is the Messiah? - Solitary Refinement - Part 3

Who is the Messiah? - Part 3

Solitary Refinement

Video Teaching

Study Notes and Slides

(Slide) In part 1 we looked at how Messiah fulfilled the prophecy of the shoot that would rise from the stump of Jessy fulfilling the prophecy in Jeremiah 23. “Behold, the days come, says Yahweh, that I will raise up from David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. (Jeremiah 23:5)” 

We looked at the prophetic meaning of his name, being Yah’s salvation that we have cried out for. In Hebrew thought, the name of something always embodies its character and mission and the Son’s name shouldn’t be that greater mystery, but it is. We saw that his name matters. Even in the Tanach, Solomon (Shlomo HaMelech) challenges us to know the Son’s name. “He said to me: ‘Who went up to Heaven and came down, and who is holding the wind in his palms? Who has bound the waters in a napkin and who has established all the ends of the Earth? What is his Name, and what is his Son's Name, if you know? (Proverbs 30:4)’” 

We looked at how Yahshua is the embodiment of the Torah. “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. (John 1:14)” We looked at how Yahshua is also the testimony, in that his life and mission are a testimony that we cleave to. “Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring--those who keep Elohim's commands and hold fast their testimony about Yahshua. (Revelations 12:17)” The difference between the Torah and the Testimony is that the Torah is instruction and the Testimony is the experience of that instruction. 

We looked at how he is the embodiment of Israel and how Israel is the embodiment of him with regard to both Israel and Messiah both being referred to as Yah’s first born son. “(Yahshua and his parents) stayed (in Egypt) until the death of Herod. And so was fulfilled what the Adonai had said through the prophet: ‘Out of Egypt I called my son.’ (Matthew 2:15)” “When Israel was a child, I loved him, and out of Egypt I called my son. (Hosea 11:1)” Together with Yahweh we are all echad with Yahshua in that compound unity, that complete inseparable wholeness. Echad, which we translate as “one” means a two or more individuals acting as if they are one individual in every conceivable way. Does this mean that attaining this state forfeits our personality? No more than a big toe can become a right eye and vice-versa. In other words, just as there is a diversity in the human anatomy, so to there is a diversity in the body of Moshiach, but all work in complete harmony. 

In Part 2 we saw how Yahshua’s parents took great pains to keep him concealed before his ministry, and how even after his ministry commenced that there were things he didn’t do. Thus teaching us that there is a level of covertness and discernment that we should maintain in our ministry, moving in accordance with the Ruach, which sometimes reveals us and sometimes conceals us. This is why Yahshua says, “Behold, I’m sending you forth as sheep in the midst of wolves: therefore be as wise as serpents, and harmless as doves. (Matthew 10:16)” 

We looked at how he is Moshiach, the anointed one, who is capable of such a great and thorough rescue from sin and death. The concept of an “anointed” or “consecrated one” signifies Yahweh’s special seal of authorisation, separating one from his own desires to do His will. An anointed one carries Yahweh’s Divine emblem. 

We learnt how the term Moshiach carries the root word Moshe, meaning “to be drawn from,” specifically from the Father’s bosom. Messiah was in the bosom of the Father as it says, “No man has seen Elohim at any time, the only begotten Son, which is in the bosom of the Father, he has declared him. (John 1:18)” This use of a specific part of the anatomy denotes that Yahshua came from the heart and was extended out from the Father as His right arm. “Elohim exalted him to his own right hand as Prince and Saviour that he might bring Israel to repentance and forgive their sins. (Acts 5:31)” In other words, Yahweh has His whole heart are set on us and is using His best means, his own right arm to save us. 
We looked at how Yahweh used John (Yochannan) to cultivate the hearts of the masses, preparing souls for the coming of the Deliverer. We looked at Yahshua’s first act of ministry, immersing himself in a gathering of living waters (a mikvah). We learnt quite a bit about a mikvah’s significance and its various applications. Both teachings are available on our website, including video, PowerPoints shows and text format.

The Ruach HaKodesh

(Slide) Once immersed, Yahshua receives the anointing of the Ruach HaKodesh and following this an audible testimony to Yahshua’s identity emanates from the sky. “…and the Ruach HaKodesh descended on him in bodily form like a dove. And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased. (Luke 3:22)” 

What’s interesting is the apparent lack of astonishment by any onlookers at the incident. Two anomalies took place. One is the physical manifestation of the Ruach HaKodesh and the other was an audible voice from heaven. We know that Yochannan was present and that the two manifestations were to confirm to him that Yahshua was the Messiah. “I didn't recognise him, but I came immersing with water so that he might be revealed to Israel. And Yochannan gave this testimony, saying, ‘I saw the Ruach descending from heaven like a dove, and it abode upon him. (John 1:31-32)’”

(Slide) Yochannan’s water ministry was designed to identify the Messiah. In other words, he knew that eventually someone was going to be immersed by him who would receive a visible manifestation of the Ruach and an audible confirmation from heaven. 

(Slide) Considering the lack of awe from any onlookers, it is reasonable to assume that the audible voice from heaven could have been a “bat kol.” A bat kol is a low level form of Divine Inspiration. It literally means the "daughter of a voice" [or understood as an "echo"]. Normally, a bat kol was only heard by tzaddikim, who were otherwise worthy of prophecy. Nevertheless, when the situation demanded it, it could even be heard by gentiles. In many cases, it was heard by everyone worthy, but in others, it was only heard by a single individual. The bat kol was heard until the Sanhedrin ceased to function (around 361 CE). In Jewish literature the bat kol is often referred to as having “the the voice of a dove.” So the manifestation of a dove descending is possibly visible speech. In other words, fiery Hebrew letters clustered together and fluttering down like a dove emanating with a bat kol. 

The Children of Israel often saw the sound of Elohim’s voice. "And all the nation saw the voices and the torches and the voice of the horn. (Exodus 20:14)” In The Book of Revelation, we also find John seeing the sound of a voice. “Then I turned to see the voice that was speaking with me. And having turned I saw seven golden menorot. (Revelations 1:12)”

(Slide) A bat kol is like a voice heard in the mind. Although it sometimes sounds like a voice from heaven, it is a prophetic, rather than a physical voice, and it is only heard by those for whom it is intended. Regarding the bat kol it is written, "Your ears shall hear a voice behind you. (Isaiah 30:21)” In the Talmud a bat kol is mentioned as complaining like a dove in the ears of a rabbi walking through the ruins of Jerusalem saying: “Wo to the children, because of whose sins I have destroyed my house” – Tractate Berakoth. 3a

The voice of Elohim without the filter of the echo causes trauma and death to a hearer. “ And all the people saw the thunder and the lightning and the noise of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood afar off. Then they said to Moshe, "Speak to us yourself and we will listen. But do not have Elohim speak to us or we will die." (Exodus 20:18)” In order that people not be killed, the bat kol was required. Whenever the voice of Yahweh is heard and there is no physical harm, it’s reasonable to assume it is a bath ḳōl. In the era of the prophets the bat kol was almost non-existent, becaue the Na’avi was Yah’s mouth-piece, but as prophecy departed the Ruach HaKodesh manifest with the bat kol became widespread. 

(Slide) In the account of the fulfilment of the latter rain prophecy of Joel 2:28-32 in chapter 2 of Book of Acts we see the Ruach being poured out, resembling tongues of fire. “Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. (Acts 2:2-3)” The “tongues of fire” is a direct reference to Hebrew letters. At this time the talmidim of Yahshua begun to speak of the testimony of Yahshua in languages they did not know. Again, the audible nature of what occurs has a visible manifestation. More than likely, the dove, was “black fire on white fire,” yet another expression of the Hebrew language fluttering in a cluster of Hebrew letters resembling the movement of a dove. 

(Slide) So what is the Ruach HaKodesh? Is it a person, one of a triune G-dhead, or is it the Holy Ghost?

(Slide) Ruach simply means “breath.” Dishonest scribes have mystified it by applying ecclesiastical terminology to it with the word “spirit.” They did the same with the term “angel” instead of messenger, “apostle” instead of sent-one, “holy” instead of set-apart and “church” instead of gathering and they did it to many more terms to wrestle meanings away from original context. 
The Ruach is literally Yahweh Elohim’s breath that is a Divine force that gives life to all things. The ant crawls and the earth rotates by every life-giving exhale of Yahweh’s breath. The Encyclopaedia of Judaica says that “the most noticeable difference between sentient beings and dead things, between the living and the dead, is in the breath. Whatever lives breathes; whatever is dead does not breathe.”

Although Elohim created man to live on a physical plane, He did not close off the spiritual completely. Yahweh arranged creation so that even while in the physical world, man would be able to open a door to the spiritual and experience the Divine. This would constitute the highest perfection that a mortal human can attain. “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. (Ephesians 5:18). “…in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit. (Romans 8:4)” 

(Slide) The Ruach HaKodesh is the actuator that triggers or “quickens” Divine prophecy and wisdom. It is that Divine force that causes Yahweh to directly influence everything in the universe. By the Ruach, an attribute of Yahweh, maintains creation from moment to moment. The Father is constantly breathing life into existence. “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you--they are full of the Spirit and life. (John 6:63)” The Ruach HaKodesh is a higher form of this breath, an overriding power that contains a more concentrated awareness of the Father. The Hebrew word Ruach is used 389 times in the Hebrew Scriptures. What do the Nazarene Writings and the Talmud have in common? They both use the expression “Ruach HaKodesh.” The Ruach HaKodesh is never mentioned by name in the Torah. In fact, it’s not until half-way through the Scriptures until it is mentioned. It is first mentioned in Psalm 51:11 and then only used twice in the Book Of Isaiah (Isaiah 63:10,11). The more usual expression for Holy Spirit in the Tanach is “Spirit of Elohim” or “Spirit of Yahweh.” 

(Slide) Though the Ruach is sometimes assigned a male gender it is not considered a person. The Shekinah is sometimes assigned a female gender, but it is not considered to be a female person. The Shekinah is a comforting manifestation of the Ruach. It is that part of the Ruach that has gone into exile with Israel and gives us hope during hardships. 

How does one obtain the Ruach HaKodesh? There are ten steps a person must go through before attainment of the Ruach HaKodesh. (Click through) They are:

1. Constant study and observance of the teachings of the Torah (Torah)
2. Scrupulous care not to violate a single law (care; zehirut)
3. Constant diligence to fulfill every commandment (diligence; zerizut)
4. Living completely free of sin, in thought and in deed (cleanliness; nekiut)
5. Avoiding even the permissible when it may lead to wrong (abstinence; perishut)
6. Purifying oneself of all sin, both past and present (purification; tahora)
7. Dedication to Elohim, far beyond the call of the Law (piety; chasidut)
8. Absolute negation of the self (humility; anava)
9. Loving Elohim so much as to dread all sin and evil (fear of sin; yirat chet)
10. Total negation of the worldly (holiness; kedushah)

(Slide) On occasion, the Ruach can come upon a person on occasion without all of the afore mentioned steps or without the act of deep spiritual meditation. Incessant and fervent study of the Torah alone can induce this state. It can also be attained through deep meditation in fixed prayer. It can also come automatically through a great act of faith, or from the observance of a commandment executed through pure joy.

King David was able to rouse the Ruach through music.

(Slide) Once a person had completed all these steps, he was then ready to engage in the exercises of meditation (hit'bod'edut) that were used to attain the Divine inspiration of the Ruach HaKodesh. These exercises would consist of the contemplation of Divine names, as well as the chanting of psalms and prayers. The purpose of these exercises was to totally isolate the mind, both from external stimuli and internal thought, leaving it perfectly clear to receive the divine influx.

This is why immediately following his immersion and confirmation, Yahshua is taken by the Ruach into isolation for a period of time. Yahshua, full of the Ruach HaKodesh, left the Yarden and was led by the Ruach into a solitary place. (Luke 4:1)” 

(Slide) Some Gospel accounts say that he was taken away to be tempted by HaSatan. Others say he was ministered to by angels and that his temptations came at the close of his 40 day fasting and seclusion when he became very hungry. Rather, his 40 day isolation was filled with deep meditation to prepare him for his time of tempting at the conclusion of this time. 

“Then Yahshua was led by the Ruach into the wilderness to be tempted by the HaSatan. After fasting forty days and forty nights, he was hungry. The tempter came to him and said, "If you are the Son of Elohim, tell these stones to become bread. (Matthew 4:1-3)”
After refusing HaSatan at all the chief points of entry that are exploited by the enemy, temptations and cravings of the flesh (in the form of sating hunger) wealth, and power, the Accuser departs until another opportune time. After his departure, Yahshua is then ministered to by messengers from Heaven. “Then the devil left him, and messengers (angels) came and attended him. (Matthew 4:11)” 

(Slide) But what happened during these forty days? 

(Slide) Answer: Everything that happened to the Children of Israel in the desert for 40 years, happened to Yahshua in 40 days. He was in a human body, an organic tomb, a weak flesh-bag. As we read through the Torah and we see hardships buffet the nation and how Yahweh literally trims back those parts of the multitude that are weak, lazy, stubborn, arrogant, fool hardy, half-cocked, ignorant, impatient, selfish, frightened, frustrated, haughty, headstrong, lust filled, forgetful, disrespectful, unappreciative, angry and obstinate, Yahshua is trimming away those parts of himself that that are prone to the same sin of the first humans. To avoid food for forty days, brings a person very near to death. You can’t go much longer than forty days without food before it begins to cause irreparable damage to the body. Yahshua took his mind and made it superior to all his other organs. The brain should say to the tongue, “I’m in charge” and the heart “I’m in charge” and all his members, “I’m in charge!” 

A mind of one entirely resolved to serve Messiah with his entire being, needs to be removed from everything for a time. Whether it’s for 40 seconds, 40 minutes or 40 years. What’s the significance of 40?

(Slide) The number 40 represents transition or change; the concept of renewal; a new beginning. The number 40 has the power to lift a spiritual state. Consider: When a person becomes ritually impure, he must immerse in a ritual bath, a mikveh. The Talmud tells us that a mikveh must be filled with 40 se'ahs (a measure of water). Immersion in a mikveh is the consummate Jewish symbol of spiritual renewal. It is no accident that in the story of Noah, the rain poured for 40 days, and submerged the world in water. Just as a person leaves a mikveh pure, so too when the waters of the flood subsided, the world was purified from the licentiousness which had corrupted it in the days of Noah. Moshe was on Mt. Sinai for 40 days and came down with the stone tablets. The Jews arrived at Mt. Sinai as a nation of Egyptian slaves, but after 40 days they were transformed into Elohim's nation.

It takes 40 days for an embryo to be formed in its mother's womb. 40 represents the four sides of the world, each side containing the ten Sefirot (esoteric powers).

(Slide) Many times in Rebbe Yahshua’s ministry we find him removed from people, in a quiet solitary place, alone with Yahweh, deeply immersed in concentrated prayer. “But Yahshua often withdrew to lonely places and prayed (Luke 5:16)” 

The act of hit'bod'edut was a constant feature of Yahshua’s life and ministry. The portion of time he spent in isolation far outweighed the time he spent in anyone’s company. “It was at this time that He went off to the mountain to pray, and He (Yahshua) spent the whole night in prayer to Elohim. (Luke 6:12)”

“After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. (Matthew 14:23)”

Think about it, for 29 years Yahshua grew up in virtual obscurity, preparing for what was all of 1 to 2 ½ or 3 ½ years of ministry - depending on your view. The ratio of prep far exceeds the ratio of actual execution of a task. 

(Slide) Even before his crucifixion we find him in isolation, praying for so long that his own talmidim fall asleep. “Then Yahshua came with them to a place called Gethsemane, and said to His talmidim, ‘Sit here while I go over there and pray. (Matthew 26:36)’” He prays for 1 hour, takes a break, prays again and takes another break and prays for a third time before alerting his talmidim of his betrayal and capture. It’s reasonable to assume that during this time Yahshua prays for approximately three hours on his own. 

(Slide) Much of what we know of the concept of hitbodedút “self-seclusion,” comes to us from Rabbi Nachman of Breslov from around the time of the 1700s. But hitbodedút goes all the way back to the time of Avraham, who stood by night gazing at the stars in complete isolation, tending his sheep. This is why the profession of shepherd was so prized by Torah Scholars, because it provided an income and also required them to spend many, many hours, days and weeks away from any type of human contact. 

Hitbodedút refers to an unstructured, spontaneous and individualised form of prayer and meditation that is not meant to replaced fixed prayer, but supplement it. It was said by Rabbi Nachman that it is best observed in one’s mother’s own tongue, meaning that is to be engaged in one’s native language rather than strictly Hebrew. Rebbe Nachman's religious philosophy revolved around closeness to Elohim and speaking to Elohim in normal conversation “as you would with a best friend.” We see Yahshua very much engaged in this type of no ritual prayer before his crucifixion, travailing in the Spirit. 

(Slide) The best place to do hitbodedut was in a field or forest, among the natural works of Elohim's creation. But failing this, one can use an empty room to perform self-seclusion. “But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. (Matthew 6:6)”

Why is hitbodedut so important? Yahweh seeks open and honest communication and the best way for this to occur is when one is alone, unhindered by the temptation to posture prayer for anyone nearby. If one is engaged in public prayer, such as in a large gathering at the Western Wall, it is traditional to speak no more than above a whisper, so the words spoken are only heard by the one who is praying. "When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. (Matthew 6:5)” 

Encouragement and compliments on the elegance of another’s prayer endangers the recipient by inhibiting his reward to be confined to the earthly realm rather than allowing his Heavenly treasury to be added to. 

(Slide) Yahshua spent time surrendering his own will. He had a body at this time like we do now and it takes time to unload our own will and clear our minds. But when we do we can more understand Yahshua’s mindset when he spoke the words, “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. (John 5:30)” 

A believer should find time each day to hide himself away from the distractions of the world and commune with the Father in deep reflective prayer. Yahshua did this and we should certainly considering doing so ourselves. 

(Slide) Yahshua became a human being. He was fully man, known in Hebrew as the בן–אדם, ben-'adam. So if he was human, he was comprised of a form that contains the knowledge to do good and evil, a yetza hara and a yetza hatov, a form of evil and a form of good. He needed to bring his body into full submission, depriving it of food and all human contact. His time out in the wilderness was more of an ordeal than his crucifixion, how many of you know it! His actions out there were more critical, because it cemented his resolve out there. HaSatan gave him everything a man can be offered in this world. In comparison, a beating and a hanging from a tree was a walk in the park. The shame he stood to bear if he failed over the physical agony of the execution tree doesn’t compare. You now shame is the most painful thing a human being can bear. Yes he experience shame on the tree, but it wasn’t his own shame. It was ours. 

Messiah is the son of man.


Who Is the Messiah? - His Ministry Begins - Part 2


Who Is the Messiah? - His Ministry Begins - Part 2

Who is the Messiah? – Part 2


(Slide)Last week we looked at how Messiah fulfilled the prophecy of the shoot that would rise from the stump of Jesse. וְיָצָא חֹטֶר, מִגֵּזַע יִשָׁי; וְנֵצֶר, מִשָּׁרָשָׁיו יִפְרֶה. ve·ya·tza cho·ter mig·ge·za yi·shai ve·ne·tzer mi·sha·ra·shav yif·reh. 

“There shall come forth a shoot from the stump of Jesse, And a branch shall grow out of his roots. (Isaiah 11:1)” (Slide) Everyone knows that tracing one’s family linage forms a tree-like diagram, so a tree with its many branches is likened to the diverging generations that sprout from a single bloodline. When an entire family dies, it is cut off and becomes like a tree removed from the earth root and all. But if the family has but one heir it is sheared down to a stump with the potential to bud and grow again. 
Jesse was King David’s father and the stump represents the remainder of what was cut down of David’s linage, but Yahweh made a promise to David when He said, “Your house and your kingdom will endure forever before me; your throne will be established forever. (2 Samuel 7:16) ’” (Slide) Though the people of Israel became like a forest laid bare in the wake of many wood cutters, there would still be one stump capable of bringing forth fruit. “And though a tenth remains in the land, it will again be laid waste. But as the terebinth and oak leave stumps when they are cut down, so the holy seed will be the stump in the land. (Isaiah 6:13)” (Slide) So despite how bleak things appeared, Yahweh fulfilled His promise be raising a branch or a shoot that would grow into a mighty trunk. “The days are coming," declares Yahweh, ‘when I will raise up for David a righteous shoot, a King who will reign wisely and do what is just and right in the land. (Jeremiah 23:5)’” Yahshua ben Yoseph Ha Notsri is that branch. As Matthew 2:23 says, “…he would be called (Ha Notzri) a Nazarene.” 

Yahweh’s burning bush that he put before Moshe is to remind us that the thorns represent Israel’s sojourns in Exile, beginning with the exile –and slavery- in Egypt. Elohim was telling Moshe, by appearing in a burning bush, that even though the exile will often be difficult and that it will often hurt – it will never consume us. 
(Slide) Like Israel, Yahshua is put through many ordeals, but none broke or diminished his resolve in any way.

When you meditate on Messiah’s trials how often has it called to mind Israel’s trials as a people? Has it ever?


We also found in last week’s teaching that Yahshua had drawn very little attention to himself during his childhood, transition into adolescence and then into a man. We found this out due to the reaction of his own townspeople. “Is not this the carpenter's son? is not his mother called Miriam? and his brothers, Ya’akov, and Yoseph, and Shimeon, and Yahudah? (Matthew 13:55)” 

Messiah’s concealment was so effective that his own townspeople took offence to the gap of their uninteresting perception of him and the wisdom he had begun to share, that upon hearing a subtle rebuke on their lack of faith, they almost killed him. “All the people in the synagogue were furious…They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff. But he walked right through the crowd and went on his way. (Luke 4:28-30)” 


Apart from an incident during the time of his bar mitzvah at age 12, the Gospel accounts are silent about the majority of the 29 years of the Messiah’s life. The lack of information of Yahshua prior to his ministry is deliberate and despite the desire of some institutions to fabricate stories, we see that his development had to remain very covert. One can only imagine the guilt Miriam and Yoseph carried after the infanticide order by the Roman appointed King of the Jew, King Herod. 


Herod ordered the execution of all young male children in the vicinity of Beth Lechem (Bethlehem), so as to avoid the loss of his throne to a newborn King of the Jews whose birth had been announced to him by the Magi, Kabbalistic sages from Babylon. Matthew writes, “When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. Then was fulfilled that which was spoken through Jeremiah the prophet, saying, 'A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more. (Matthew 2:16-18)’”


On hearing of Herod’s decree, Miriam and Yoseph flee with the child to Egypt. Why? To fulfill more prophetic appointments. “(Yahshua and his parents) stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: ‘Out of Egypt I called my son.’ (Matthew 2:15)” More than this, it was to show that like the patriarchs, Yahshua was a living embodiment of the nation of Israel who also went up to Egypt during a time of great peril. (Click) “When Israel was a child, I loved him, and out of Egypt I called my son. (Hosea 11:1)” (Click) That’s why you cannot say you love Messiah without having a stirring in your heart for Israel! The two are one and the same! They share the same compound unity as the Father and the Son do; Same as the Patriarchs and Matriarchs. Why? Because Yahweh is Echad! You fascination with the ancient and modern state of Israel is testimony to the fact that you’re love of him is becoming very genuine!

Yahshua’s Immersion

(Slide) Coming from Notzri (Nazareth) in the Galil (Galilee), Yahshua makes his way to the Yardenit (The Jordan River), where Yochannan ben Zakkai (John the son of Zechariah) is preaching and immersing followers. His immersion is such a central theme to his teaching that he becomes known as Yochannan HaMatbil (John the Immerser). Yahshua said of Yochannan that there was no greater man born of a woman (Luke 7:28). This was a man filled with the Spirit from the womb, eating wild locus and honey. 
Around this time at Bethany, Kohanim (Priests), L’vi’im (Levites) and some P’rushim (Pharisees) are sent by the Sanhedrin to question Yochannan as to who he was. He denies being Moshiach, Eliyah or a Navi (prophet), only saying that he is a forerunner, the voice of one crying in the wilderness (Isaiah 40:3). The following day Yochannan sees Yahshua walking toward him and says, “Look, Elohim’s lamb! The one who is taking away the sin of the world! (John 1:29)” Yochannan then reveals the whole meaning behind his ministry and its emphasis on receiving mikvah to make the Moshiach known to Yisrael. 

(Slide) Yahshua requests Yochannan to witness and attendant his mikvah. “But Yochannan tried to deter him, saying, ‘I need to be immersed by you, and you come to me?’ Yahshua replied, ‘Let it be so now; it is proper for us to do this to fulfil all righteousness.’ Then Yochannan consented. (Matthew 3:13-15)”

(Slide) Before we go any further, it’s important to get our terminologies correct. One of the ongoing things that underpin this type of teaching is rectifying years of deliberate mistranslation and poor scholarship. The term “mikvah” doesn’t mean baptism. Mikvah means “gathering,” in the context of the gathering of many waters, while baptism is an ecclesiastical term, meaning, it’s a term that creates as artificial religious environment. The Hebrew word for “immersion” is tavilah. 

(Slide) What is the role of an Immerser? Well, no one in Judaism actually ever physically takes someone and immerses them in a body of water. Such a way of immersing is absurd and completely defeats the whole purpose of attaining a state of pure set-apartness. But it is a halachic requirement, that if available, a person over bar mitzvah age attend the mikvah as an overseer, making sure the occupant is fully immersed. The witness/attendant checks for barriers called chatzitzah, which may invalidate the immersion (i.e. a foreign object causing a blockage between the skin and water such as a plaster cast). Some rabbis attribute hair dye as a chatzitzah. The witness does not touch the occupant before immersion, lest he become defiled and have to re-immerse himself, but he may whoosh his hands over the surface of the water to make a noise letting the occupant know he is fully immersed and may rise. 

[Not on Slide] An occupant engaged in mikvah, immerses three times because the word “mikvah” appears three times in the Torah. On the third time, the occupant goes into a foetal position and springs out of the water. Immersion was accompanied by exhortations and benedictions (Maimonides Hilkh. Milah iii.4; Hilkh. Iss, Biah Xiv .6). A convert would reaffirm his acceptance of the Torah by declaring, "I will do and I will hear" which was a phrase from the oath that was originally taken by the priests not to forsake the Torah (Deuteronomy 29:9- 14).

Yochannan was causing so many people to come and immerse themselves that he simply became known as “The Immerser.” The witness/attendant may reach out his hand immediately following immersion so that the newly rebirthed believer’s first contact is with a fellow purified soul. 

The Power of the Mikvah

(Slide) Now, there are many different types of immersions. One can be immersed for family purity reasons, for repentance, after receiving new revelation, or receiving the nefesh HaShamayim (the soul birth from above [.i.e., born again]) or before entering prayer, before commencing ritual service or before having an audience with a king. The Torah starts with an immersion of the whole world, at the beginning. As the baby in the womb is covered by fluid, so the earth is also covered in the fluid of the seas before it is brought fourth. 

On the third day of creation we see the source of the word ‘mikvah’ for the first time in Genesis 1:10. 

יִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץוּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְאאֱלֹהִים כִּי־טוֹב

VaYiq'rä élohiymlaYaBäshäh eretz ûl'miq'vëhhaMayim qärä yaMiym vaYar'élohiym Kiy-tôv
“…Elohim called the dry land Earth, and the gathering together (mikveh) of the waters He called Seas (haMayim) And Elohim saw that it was good. (Genesis 1:10)”

(Slide) The word mikvah comes from the same root as the Hebrew word for ‘hope,’ tikvah. The essence of hope is that we are not bound by our present reality, but are able to connect to that which is outside and beyond ourselves. 

In gematria, the numerical value for the Hebrew word yom, which means ‘sea,’ is fifty. The number fifty represents transcendence, the gateway to that which is beyond. This is the essence of tahara (purity). Life is not frozen. There is always movement. Hope tells us that we can return to natural living bodies of water (the womb of the world) to become purified. The essence of hope is that something can be re-made, restored, repaired or brought forth anew, that we can change ourselves for the good. The mikvah tells us that we can go back to the world of water, to that world of pure matter. The gathering of waters tells us that we can regress to a world before form, that we can be re-made and become pure!

Immersion by Water and Fire

Yochannan’s immersion was one of repentance with water, but Yahshua’s immersion takes away sin and empowers one with the onset of the Ruach HaKodesh, a gift from above. (Slide) “I immerse you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will immerse you with the Ruach HaKodesh and aish (fire). His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire. (Matthew 3:11-12)”
Sha’ul HaShliach (The Apostle Paul) comes across some disciples of Yochannan during his ministry in Corinth. (Click) “It came to pass, that, while Apollos was at Corinth, Sha’ul having passed through the upper coasts came to Ephesus: and finding certain talmidim, He said to them, ‘Have you received the Ruach HaKodesh since you believed?’ And they said to him, ‘We have not so much as heard whether there is any Ruach HaKodesh.’ And he said to them, ‘To what then were you immersed? And they said, ‘to Yochannan’s immersion.’ Then said Sha’ul, “Yochannan immersed with the immersion of t’shuvah (repentance), saying to the people, that they should believe on him which should come after him, that is, on Yahshua HaMoshiach. When they heard this, they were immersed in the name of Yahshua HaMoshiach. (Acts 19:1-5)”

Yochannan’s immersion removed sin, but Yahshua’s immersion removes sin and empowers the individual to be a witness. 
(Slide) Matthew 3:13-17; Mark 1:9-11; Luke 3:21-23 depict Yahshua’s immersion by Yochannan in the Yardenit and it is his first official act of public ministry. Note that he made himself subservient to Yochannan who was lesser than he, by having him oversee his immersion, despite Yochannan’s reservations.  
Yochannan custom was an immersion in a mikvah of t’shuvah. Though there are many different types of immersion, Yahshua chose to receive Yochannan’s immersion to identify himself with penitent sinners. His reasoning for immersion to Yochannan was to fulfilling all righteousness, which is a reference to his obedience to Levitical law which dictated that all priests were to be consecrated when they came to 30 years of age (Numbers 4:3). This one of the reasons the text tells us his age at the commencement of his ministry. “Now Yahshua himself was about thirty years old when he began his ministry. He was the son, so it was thought, of Joseph, the son of Heli. (Luke 3:23)”
(Slide) Immersion in general symbolised death to sin and resurrection of life, washing off something old and receiving something new. As a baby in the womb is completely immersed in fluid, an adult becomes completely immersed in the womb of the world and then emerges brand new. So this view expanded to the revelation of the identity of whom one is immersed, being Messiah Yahshua.

(Slide) Yahweh, through the work of His son Yahshua uses water to save mankind. Many view the Great flood as a tool used to wipe out the human race, but few realise that it was used to actually save mankind. “…to those who were disobedient long ago when Elohim waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes immersion that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward Elohim. It saves you by the resurrection of Yahshua HaMoshiach (1 Peter 3:20-21)” Yahshua has the living water, that if a man drinks of it, he has eternal life according to John 4:10-14.

(Slide) Yahweh confirmed Yahshua’s authority in an audible manifestation of speech when He said, “This is my Son, whom I love; with him I am well pleased (Matthew 3:17)” The incident also carried the three chief manifestations of Yahweh’s interaction with man, Yahweh’s very voice representing him, the descending of the Ruach like a dove and Yahshua himself. This was not the birth of the Trinity or a revealing of it as the make-up of the Ein Sof (The incomprehensible One), but an open display of the three chief forms of interaction that the Almighty chose to interact with man from time immemorial, the Father’s command, the Son’s obedience and the Ruach’s empowerment. 

(Slide) This why we are admonished to make talmidim and immerse them in these three names. “Therefore go and make disciples of all nations, immersing them in the name of the Father and of the Son and of the Ruach HaKodesh (Matthew 28:19)” We do this in acknowledging the three chief manifestations of Yahweh’s interaction with Israel throughout the course of history. We should also note that Messiah himself does not personally immerse anyone throughout his ministry, he sometimes instructs immersion, but never immerses himself? Why because he immerses with the Ruach HaKodesh. 

Immersion in water is absolutely vital to spiritual growth. I had a mikvah only yesterday and I don’t mind telling you that I felt great after it. Most of all my spirit felt at peace. 

Moshiach – The Anointed One

(Slide) Now, many of you know that Messiah, in Hebrew Moshiach, means anointed one, but how many can take me to the verse in Scripture that depicts him being anointed. You can’t? How can you say that when “You know what has happened throughout the province of Judea, beginning in Galilee after the immersion that Yochannan preached how Elohim anointed Yahshua HaNotzri with the Ruach HaKodesh and power, and how he went around doing good and healing all who were under the power of the devil, because Elohim was with him. (Acts 10:37-38)” Yahweh anointed Yahshua directly with the Ruach HaKodesh descending upon him, the very thing that the application of anointing oil is symbolic of. Some commentator’s sight Yahshua’s anointing from the woman with alabaster jar that was full of very expensive perfume, which was poured on his head as he was reclined at the table in Matthew 26:7 or Yahshua’s anointing from a sinful woman near the end of his ministry in Luke 7:36-50.

(Slide) The title Messiah, comes from the Hebrew word, “Moshiach,” which means “anointed one.” The term comes from the Hebrew verb “Mashach,” which means “to smear” or “pour oil.” Oil is used in many things that enhance life, but it’s mainly identified as being used as a lubricant. It symbolises, a tool that enables one to be suitably equipped to carry out a task, without putting strain on various parts. 

(Slide) Moshiach and the Era of Moshiach are critical cornerstones of our faith. Jewish philosophy states that Elohim’s Divine Plan for Creation will be realized with the advent of the Era of Moshiach. The Prophets are filled with references and descriptions of the individual who will be Moshiach, and what the world will be like after the change that he ushers in.

1) He will be a descendant of the great King David.
2) He will be an outstandingly righteous individual and a preeminent Torah scholar.
3) He will inspire everyone (beginning with the Jewish people) to wholeheartedly return to Elohim.
4) He will be a very charismatic and powerful leader who will lead by example.
5) He will have what is known as a "collective" or "general" soul. This master soul will enable him to relate to all people on all levels.
6) He will demand and achieve greatness from all humanity.
7) He will bring about what is described as the "ingathering of the Exiles," the return of all Israel to "the Holy Land," modern-day Israel.
8) He will rebuild the Holy Temple.
9) He will be a HUMAN BEING--not a deity.

(Slide) Yahshua is firstly and fore-mostly, our “anointed one.” An anointing is a literal equipping to succeed in an otherwise impossible task.