Study and Test the Entire Bible in a Year, Every Year
Week 35 (the day of Pentecost/ Shavuot)
This week’s “Bible in a year” is the second reading from the book of Numbers this year and the thirty-fifth reading from the year-long Bible study from Genesis to Revelation. The 35th study is called Nasso (נשא), a word that literally means in Hebrew “lift up”, or “bare”. It comes from the first word of the second verse in Hebrew, which could literally be translated to say, “Lift up the heads of the sons of Gershon,” an idiomatic way of saying, “Make an accounting of the sons of Gershon.” This Bible study finishes up the census of the Levites that was under way at the end of the last Bible study, before going on to discuss the purification of the camp, the ritual cup for a woman suspected of adultery, the laws of the Nazirite vow, the priestly benediction and the gifts the heads of the twelve tribes brought for the dedication of the altar.
An amazing study will show us what Jesus/ Yeshua meant when He said.
Mr 14:36 ” Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.”
When we learn what that cup was, when we REALLY understand what He was saying, it is powerful.
. . . . Continue the Scripture study below.
You will also find study guides by chapter and advanced study of the original languages [including from ancient Jewish and Christian writings] following the Bible study outlines and Biblical texts. While it is our belief that many of the letters of the New Testament were originally written in Aramaic and/ or Hebrew, the Greek texts are used for study even when there are known Hebrew manuscripts (eg. Mathew and Hebrews).
This Week’s Bible Audio, Outlines & Study Guides
The Cup of Jealousy and the Nazirite
- English Text/ Audio: Num 4:21-7:8
- Hebrew Interlinear and audio
- Numbers 4:21 | The Gershonites and Merarites
- Numbers 4:34 | Census of the Levites
- Numbers 5:1 | Unclean Persons
- Numbers 5:5 | Confession and Restitution
- Numbers 5:11 | Concerning an Unfaithful Wife
- Numbers 6:1 | The Nazirites
- Numbers 6:22 | The Priestly Benediction
- Numbers 7:1 | Offerings of the Leaders
Prophets & Writings
Birth of Sampson, Cup of Fury and Reeling
Gospels & Letters
Filling the Law to the Fullest
- English Text/ Audio: Acts 2
- Greek Interlinear and Audio
- Acts 1:6, 2| Apostles ask their question to Jesus, Paul gives the hearers in Jerusalem the gospel of the kingdom and the Spirit is poured out at Shavuot/ Pentecost
- English Text/ Audio: Revelation 18
- Greek Interlinear and Audio
- Revelation 18 | Prophecy fulfilled of the leaders/ shepherds downfall
- Download Bible Outline for Revelation
This Week’s Bible Study Commentary
When we sin against another person, causing them some loss, we must confess the sin, but we must also prove our repentance by making restitution. In most cases our restitution should include a sincere confession and apology to the individual we have wronged. A person must seek his neighbor’s forgiveness before seeking God’s.
And he shall make restitution in full for his wrong and add to it one-fifth of it, and give it to him whom he has wronged. But if the man has no relative to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest, besides the ram of atonement, by which atonement is made for him. (Numbers 5:7-8)
In some cases, the victim has suffered no injury and remains unaware of the offense committed against him or her. In such a case, the person might be unnecessarily hurt to hear one’s confession. It may be best to spare the person the injury that would be incurred by the confession and apology. For example, a husband probably should not say to his wife, “I apologize for gazing on other women whom I find more attractive than you.”
Sometimes the desire to confess a sin to a person who does not know about the sin stems from a selfish desire to relieve one’s own feelings of guilt. The confessor is unconcerned with how the apology will emotionally damage the victim. In such situations, a person should employ common sense and a little empathy before offering an apology.
In most cases, however, the clear and certain thing to do is to seek out the person you have wronged and apologize. Along with the apology comes restitution. In matters involving financial loss, the Bible prescribes a minimum of full repayment plus one-fifth the value. If the sin also involved a matter of sacrilege, such as swearing falsely, the sinner must also bring “the ram of atonement” as a guilt offering to the Sanctuary. Of course, there is no temple to do those offerings but the principles STILL apply.
If one’s victim has died or is no longer available, one must still pay the restitution. The restitution should be made to the victim’s next of kin according to the order of blood redemption outlined in Leviticus 25:25-31, i.e., brother, uncle, cousin. The Bible says that the restitution must be given to the man’s kinsman/ kinsman-redeemer:
“But if the man has no redeemer to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest” (Numbers 5:8).
But who ARE our kinsmen? I know most churches teach that the “church” has replaced “Israel”, but what does the Bible say?
House of the Father
If Gentile believers are [obviously] grafted in to Israel, with which of the twelve tribes of Israel should the Gentile believer identify? In other words, “Who’s your daddy?”
The census in the wilderness illustrates the family structure and relationship of the nation of Israel and all of her sojourners. All the children of Israel were one large family. The hierarchical family relationships reveal the Bible’s patriarchal worldview which is antithetical to the world’s view. The breakdown of the nation into tribe, clan and household demonstrates the strong central position of fathers.
The entire nation looked back to one common father. They were the descendants of Jacob. That’s why they were called “children of Israel.” (Israel is another name for Jacob.)
Each Israelite could trace his line of descent through one of the twelve sons of Jacob. That line of descent formed his or her tribal identity. Those who were descended from a common father were referred to as a tribe. The twelve sons of Jacob were fathers over the tribes even though they had multiple mothers. The tribes of Israel were further broken down into large extended families. The Hebrew word for “family” is mishpachah (משפחה). However, when used in the tribal sense, it does not refer to a nuclear family household; it refers to the large extended family of a common forefather within a tribe. A better English word is “clan.” A clan is like a sub-tribe—a tribe within a tribe.
Every clan was composed of many households. The Hebrew word for “household” is beit av (בית אב), a term that literally translates as “house of a father.” The father’s household was composed of himself, his wife (or wives), children and grandchildren.
Remember as Yeshua/ Jesus was about to leave He said this:
In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
The common denominator in all these family rankings is the central position of a father. In the biblical world, fatherhood was the essential ingredient for family and identity.
Isn’t that chauvinistic?
Not from the perspective of a biblical woman. She regarded her father and husband as her prestige and her identity and that with which she could could add value to. They were the affirmation and providers/ protectors of her femininity; They provided her protection, sustenance, responsibility and dignity. It’s a different way of thinking from what we have being portrayed today.
The patriarchal worldview explains why Paul was so eager to establish spiritual paternity for the Gentile believers regardless of their gender; To be reckoned as part of the nation, the Gentile believers needed to come under the household of Israel’s fathers, not mothers. In Paul’s theology, Gentile believers are adopted into the family of Israel, not Rebekah.
Jew and Gentile alike, we all share in the person of Messiah and are fellow heirs, citizens in the Israel of God—the Kingdom of Messiah. We have all been brought near by the same atonement and given the same instruction.
Still, a Gentile believer might wonder which tribe of Israel he is to be identified with. Since the Gentile disciple’s participation in Israel is only by means of faith in Yeshua (Jesus) the son of David, the Gentile’s tribal affinity is naturally with David’s tribe: the tribe of Judah. But it is ALSO with the tribe of Joseph and with Edom according to prophecy of the Hebrew Bible. But that will take some digging to unpack.
More in the advanced sections…
Today (Sunday) is forty-nine days, which is seven weeks/ Sabbaths of the Omer count to Pentecost/ Shavuot.
This week we are blessed to live through another anniversary of the Creator giving us a covenant and the renewal of the covenant, giving of the Holy Spirit back and of opening that covenant availability to all the nations to be grafted in and to have abundant [and everlasting] life through Messiah Yeshua (Jesus). Praise YHVH, the Creator and Sustainer, Lord our God, King of the Universe, who has sanctified us with His commandments, and commanded us concerning the counting of the Omer.
15 He is the image of the invisible God,
the firstborn of all creation.
16 For by Him all things were created—
in heaven and on earth,
the seen and the unseen,
whether thrones or angelic powers
or rulers or authorities.
All was created through Him and for Him.
17 He exists before everything,
and in Him all holds together.
18 He is the head of the body, His community.
He is the beginning, the firstborn from the dead—
so that He might come to have first place in all things.
19 For God was pleased to have all His fullness dwell in Him[c]
20 and through Him to reconcile all things to Himself,
making peace through the blood of His cross—
whether things on earth or things in heaven!
Most Jews don’t know that Yeshua/ Jesus gave us these commandment on the mountain before His incarnation. Most Christians don’t either, really. I am thankful for what understanding is given to each of us.
The Bible says, “When the day of Pentecost had come, they were all together in one place” (Acts 2:1). Where was that one place? Tradition places the receiving of the Spirit on Pentecost in the upper room of Acts 1. The disciples met in the upper room after the ascension, but ten days elapsed between the ascension and the events described in Acts 2. The story does not indicate that they were still in that upper room in Acts 2. More likely, the believers assembled in one of the courts of the Temple.
Deuteronomy 16:16 enjoins all men of Israel to present themselves before the LORD (at the Temple) on the day of Shavuot. Since the disciples were in Jerusalem, they could not fail to go up to the Temple. The disciples met every day in the Temple where they worshipped God continuously (Luke 24:52-53). If they did so on ordinary days, how much more so would they have been in the Temple on a holy day. Even though Luke does not explicitly state that the events of Acts 2 took place in the Temple courts, the story infers that location.
The outpouring at Shavu’ot/ Pentecost occurred at the time of morning sacrifice and prayer. According to Acts 3, Simon Peter and John kept the times of prayer in the Temple courts.
The Master instructed His disciples to remain in Jerusalem until they received the Holy Spirit. Men and women anticipating divine revelation would logically congregate in the house of God. Simon Peter preached to a vast multitude of Jews from all over the world. Only in the Temple courts would such a diverse throng assemble on the day of Shavuot. Three thousand people immersed themselves in response to his message. The Temple had pools to accommodate mass immersions.The Greek word oikos (οικος), which most English Bibles translate as “house” in Acts 2:2, is ambiguous and can refer to any building or structure. Rabbinic literature refers to the Temple as “The House (HaBayit, הבית).”
All this evidence points to the same conclusion: The pouring out of the Spirit reported in Acts 2 took place in the courts of the Temple in Jerusalem—not in the upper room mentioned in Acts 1.
This Week’s Hidden Aleph-Tav’s
In the Hebrew Scriptures there are hidden aleph-tav’s [את] that aren’t usually translated into English. But they are very enlightening when we read them in the Hebrew, especially because Jesus/ Yeshua said He WAS the aleph-tav. The את identifies covenant peoples, persons, places, things and titles pertaining to the ownership of property by יהוה Father through את Yeshua our Messiah. As you move through the Laws of Liberty (Torah) notice where the את is placed and where it is not placed. Paul declares in Romans 7:12 the TORAH (nomos) is Holy and the Commandments are Holy (Set apart), Righteous (Just) and Good (of Benefit). Following are the aleph-tav’s [את] we find in this week’s study:
We see all through scripture there is a pattern and protocol concerning repentance and restitution and it was always through את Yeshua even when the sacrifice was done with animals on the altar.
Num 5:5-7 shows us clearly the established pattern by Father through את Yeshua in obtaining forgiveness of sin when confession is made (repentance) and then restitution must be paid and finally verse 8-10, את blood is shed for atonement.
Num 5:12-31 is called the Torah (law) of Jealousy and is a type and foreshadow of Yeshua’s bride during the end times and why she will be tested by יהוה Father’s judgments and will have to endure the Great Tribulation to see who will be faithful and who will not be faithful for only the ones with the extra vessel of oil will make it to the bridal chamber.
It is fascinating to see where the את are in this section. The wife being tested is definitely an את covenant child of יהוה and the high priest definitely sits in the office of את Yeshua in administering the את bitter water (Num 5:27) but according to the את curse (Num 5:23) if she is guilty, the punishment is administered by both יהוה and את according to verse 5:21 when does make יהוה את your private parts shrivel (rot) and your abdomen (belly) to swell.
The Priestly Blessings is in this section Num 6:24-27. Notice that verse 27 states, And they will put את My Name on the Children of Israel; and I will bless them…implying that יהוה Name and His את mark are synonyms. In four different scriptures, Exodus 13:9, 16 and 31:13, 17 the word sign (mark) is used which is placed on all את covenant Children of Israel who keep His Sabbath and obey Torah.
The Aleph/Tav את Symbol is a sign of covenant with יהוה and placement of the Aleph/Tav את Symbol in the Priestly Blessing can only confirm this. Notice in Numbers chapter 6:1-21 the Nazirite that is accidentally defiled by a dead person during his time of consecration has to re-consecrate his vow with a sin offering to both יהוה and את in Num 6:12.
Bible Study for Kids
It’s sometimes hard to make the Old Testament fun for kids. Try these Children’s stories:
For Deeper Language & Learning
In this section, we appeal to all believers to dig DEEP into the Bible, as well as the commentaries of the “Jewish sages” and “church fathers”. We point out Hebrew, Greek and Aramaic texts of Scripture including what has been found in the Dead Sea Scrolls. We search through many historical writings and even compare other religions to the Bible in an appeal for unity in Truth and exposing the error in all religions. We have hundreds of resources in our free app so that people can see for themselves what these ancients texts say rather than depending on a preacher.
“When either man or woman shall make a special vow, the vow of a Nazirite, to separate himself to YHVH, he shall separate himself from wine and strong drink…All the days of his vow of separation no razor shall come on his head, until the days are fulfilled, in which he separates himself to YHVH. He shall be holy. He shall let the locks of the hair of his head grow long…” Numbers 6:2-8
What would be the rationale for taking such a vow? Since the passage is adjacent to that of the ritual of the Sotah, the trial by ordeal of a suspected unfaithful wife, the Sages connect the two passages in a cause-effect scenario,
“Why is the portion of a Nazirite placed adjacent to the portion of a Sotah? This was done to tell you that anyone who sees a Sotah in her disgrace as she undergoes the rite of the bitter water should renounce wine, as wine is one of the causes of sexual transgression, as it loosens inhibitions.” Sotah 2a, The William Davidson Talmud, Sefaria.org 1
Thus the abstention for wine was a protection against sexual immorality, while refraining from cutting the hair is a restriction of beautifying one’s exterior, in order to focus on the interior. In the days of the Temple, one is going through sexual temptations, becoming a Nazir would be the antidote. Interestingly, the restrictions voluntarily accepted by the Nazir parallel that of the kohanim. In term of temptation, the blueprint for sexual purity is found in the life of Yosef HaTzaddik. He was immersed in a society of temptation, culminating in the advances of Potiphar’s wife. According to Genesis 49:26, Yosef became the first Nazir,
“The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers (nazir, achav – נְזִיר אֶחָיו).” Genesis 49:26
Other reasons included to sanctify oneself in prayer for the birth of a child, healing of an illness, or for the opportunity to make a sin offering. In the New Testament book of Acts, Yaakov HaTzaddik tells the Apostle Paul,
“You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Torah. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moshe, telling them not to circumcise their children neither to walk after the customs. What then? The assembly must certainly meet, for they will hear that you have come. Therefore do what we tell you. We have four men who have taken a vow. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the Torah. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. Then Paul took the men, and the next day, purified himself and went with them into the Temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.” Acts 21:17-26
Thus Paul himself took the Nazarite vow, paid for the expenses, and then participated in an offering – a sacrifice in the Temple in accordance with Numbers 6. This important section in the New Testament demonstrates many things, contrary to popular Christian theology.
There were tens of thousands of believers in Yeshua who were zealous for the Torah
They were told that Paul was teaching Jews not to follow the Torah nor the customs – which was FALSE. The Jerusalem Council rules exactly as Judaism does, that non-Jews are only obligated to the 7 Laws of Noah, and are not required to convert to have a share in the Olam Haba (World to Come). However, since Moshe is preached in the synagogues every Shabbat, they are invited to participate.
Paul himself participated in the Temple sacrificial system and supported it dispelling any notions to the contrary. The claims that the “Jews rejected Jesus” or that the “Torah was abolished” are proven to be false. This passage throws a massive monkey wrench in mainstream theology. Returning to the concept of nezirut, nazirism, these Nazarite vows were normal examples, however there are special cases of individuals who were Nazarites from birth, such as:
Shimshon HaGibbor – Samson the Warrior
Shmuel HaNavi – Samuel the Prophet
Yochanan HaMatbil – John the Immerser
THE HOLY SNAKE
Long before (Sampson) Shimshon’s birth, Jacob prophesied of a redeemer,
“Dan will judge his people, as one of the tribes of Israel. Dan will be a serpent in the way, an adder in the path, That bites the horses heels, so that his rider falls backward. I have waited for your salvation, YHVH.” Genesis 49:16-18
The prophecy is cryptic, yet is unlocked by the Sages. Rashi, R’ Shlomo Yitzhaki, comments,
“Concerning Samson he uttered this prophecy. We can also explain שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד [as follows]: like the special one of the tribes, namely David, who came from Judah. — [From Targum Onkelos, Sotah 10a, Gen. Rabbah 99:11]” Rashi on Genesis 49:16, Chabad.org
Rashi specifically connects Shimshon to David HaMelech. This is a key to understand the significance of the story of Shimshon. R’ Gershon Weiss explains,
“The Midrash quoted by Rashi states that Shimshon would be equal to the unique leader who would arise from Yehudah – the unique tribe that was destined for permanent kingship – none other than Dovid HaMelech.” Shimshon’s Struggle, R’ Gershon Weiss in collaboration with R’ Aryeh Kaplan, Israel Bookshop Publications, pg. 32
David is a prototype of the Messiah. Interestingly, David’s father, Yishai, had another name, Nachash (Targum Ruth 4:22). “Nachash” means “snake” in Hebrew, and this is the title that Jacob’s prophecy attributes to Shimshon. This word has the gematria of 358., which is equivalent to Mashiach, Messiah.
358 = נחש = משיח
Nachash = Mashiach
Rabbi Yitzchak Ginsburgh of the Gal Einai Institute states,
“Just as Amalek represents the epitome of evil, so does the positive snake represent the epitome of good. Mashiach himself is referred to as “the holy snake,” as alluded to by the phenomenon that the numerical value of Mashiach (358) is the same as that of the word for “snake” (nachash). In the Zohar it is told that when the holy snake, Mashiach, will kill the evil snake (overcome the fear of insanity), he will thereby merit to marry the Divine princess, to unite with the origin of the souls of Israel and so to bring redemption to the world.” Rabbi Yitzchak Ginsburg, Kabbalah and the Healing of the Soul – Part 35 – The Snake 3
For more details on this concept, see our article ‘The Revelation of the ‘Holy Snake. R’ Weiss continues,
“Perceiving every facet of Shimshon’s life, Yaakov automatically associated each action with those destined for the Mashiach. Yaakov saw the entire drama unfolding through the person of Shimshon and he assumed that this would result in the ultimate perfection of the world which the Mashiach would bring about. This is the real significance of the comparison of the careers of Shimshon and Dovid – the former, the potential Mashiach and the latter, the progenitor of the messianic line who was himself labeled Mashiach. . . we can perceive a true picture of Shimshon. We see him as a wise and holy tzaddik, a judge, a mentor, the representative of all Jewry – in one word, the Mashiach.” Shimshon’s Struggle, R’ Gershon Weiss in collaboration with R’ Aryeh Kaplan, Israel Bookshop Publications, pg. 32
In the time of the Judges, Israel’s spiritual state was in decline. This lead to Israel being ruled by the Philistines,
“And the people of Israel again did what was evil in the sight of HaShem, so HaShem gave them into the hand of the Philistines for forty years.” Judges 13:1
Following this pattern, we may ascertain that when Mashiach (Messiah) ben Yosef comes, Israel will be in a low spiritual state, and live under the shadow of their mortal enemy. This very situation happened during the time of Yeshua/ Jesus, as the Romans occupied the land of Israel during the Second Temple Era,
“…family of the Danites, whose name was Manoach, and his wife was barren, and did not bear.” Judges 13:2
The woman’s name is revealed by the Sages as Hatzlelponit, or Tzlelponit for short. Her spiritual level surpassed that of Manoach. She is linked to the Matriarchs,
“Like the Matriarchs Sarah, Rebecca and Rachel, his mother was a barren woman, who became fertile through a miracle.” The Prophets: Joshua-Judges, Rubin Edition, Mesorah Publishing, Ltd., pg. 195
Shimshon’s birth was announced by an angel, like that of Yitzhak and Yeshua,
“The angel of YHVH appeared to the woman, and said to her, ‘See now, you are barren, and do not bear; but you shall conceive, and bear a son. Now therefore please beware and drink no wine nor strong drink, and do not eat any unclean thing: for, behold, you shall conceive, and bear a son.” Judges 13:3
We see what appears to be the essential pattern of Redemption:
Barrenness > Annunciation of the Promised Son > Conception > Birth > Deliverance
Shimshon thus joins the ranks of those with a miraculous birth, such as Adam, Noah, Melchizedek, Isaac, Jacob, Joseph, Moses, Obed, Samuel, David, and the son of the Shunamite. For more on the miraculous birth of the Messiah, see our free book The Mystery of the Mem. All of these individuals are puzzle pieces in the plan of Redemption, which the Messiah will ultimately fulfill. The Zohar says,
“Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper. Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it behooves us to penetrate beneath them.” Zohar III:152a, Soncino Press Edition
Thus one may connect the following anointed ones of their generations to the ultimate Mashiach, Yeshua. Thus one may see the sparks of Messiah in all of these accounts, mirror images revealing the blueprint for Geulah (Redemption):
Adam = Abel/Seth = Enoch = Noah = Shem/Melchizedek = Abraham = Isaac = Jacob = Joseph = Moses = Aaron = Pinchas = Joshua = Samson = David = Solomon = Benayahu = Elijah = Elisha = Yonah = Yoash = Hezekiah = Josiah = Zerubabbel = Daniel = Mordechai/Esther = Israel = Temple = Tabernacle = Ark of Covenant = Torah = Universe = Ark of Noah = Ark of Moshe
The angel then mentions an interesting point,
“…and no razor shall come on his head; for the child shall be a Nazirite to God from the womb: and he shall begin to save Israel out of the hand of the Philistines.” Judges 13:2-5
Returning to the vow of the Nazir, the Torah calls this vow “special,”
“Speak to the children of Israel, and tell them: When either man or woman shall make a special (יַפְלִא) vow, the vow of a Nazirite, to separate himself to YHVH…” Numbers 6:2
The word for “special” in Hebrew is “Yafli.” The meaning of this word, according to the Radak, means something not normal. Normally, people seek to gratify themselves, to please their own bodies. The Nazir does something contrary to nature, he seeks to deny himself. Thus, it is truly a supernatural action. Interestingly, the word Yafli, if you move the yud until the end of the word, becomes the name of the angel who proclaimed the birth of Shimson:
“The angel of YHVH said to him, Why do you ask about my name? Since it is wonderful (פֶֽלִאי).” Judges 13:18
יַפְלִא = פֶלִאי
Yafli = Feli
Shimshon is to be set apart as a Nazarite, who will begin to save Israel. Notice the word “begin.” The process of Redemption will be started by Shimshon. The Artscroll commentary on Judges cites R’ David Kimchi,
“…he would begin the task, but would not complete it, because his salvation would only be partial (Radak).” The Prophets: Joshua-Judges, Rubin Edition, Mesorah Publishing, Ltd., pg. 197
Hatzelelponit then gave birth to the promised child,
“The woman bore a son, and named him Shimshon. And the child grew, and YHVH blessed him.” Judges 13:24
Shimshon’s name links to the word Shemesh, Sun. The sages link it to the verse,
“For HaShem G-d is a sun and a shield. HaShem will give grace and glory. He withholds no good thing from those who walk blamelessly. HaShem of Hosts, blessed is the man who trusts in you.” Psalms 84:11-12
Like YHVH, the Messiah is linked to the Sun. The Midrash Rabbah identifies Messiah as “Yinnon,”
“The School of R. Jannai said: His name is Yinnon, for it is written, ‘Before the sun was, his name is Yinnon’ (Ps. 72:17). Lamentations Rabbah 1:51, Soncino Press Edition
The name Yinon is spelled Yud-Nun-Vav-Nun, which the Rabbis linked to the Name Yud-Kei-Vav-Kei. In the book of Malachi, the Messiah is called the Shemesh Tzedakah, the Sun of Righteousness.
וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ
“But to you who fear My Name the Sun of Righteousness shall arise with healing in His wings.” Malachi 4:2
The Midrash Rabbah identifies this passage as Messianic,
“Moses asked: ‘shall they remain in pledge forever?’ G-d replied: ‘No, only Until the sun appears’, that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” Exodus Rabbah 31:10, Soncino Press Edition
WARS OF YHVH
Like Yehoshua (Joshua), Shimshon HaGibbor fought the wars of YHVH. In a famous battle foreshadowing his defeat of the Philistines, Shimshon tears a lion apart,
“Then went Shimshon down, and his father and his mother, to Timnah, and came to the vineyards of Timnah: and behold, a young lion roared against him. The Spirit of YHVH came mightily on him, and he tore him as he would have torn a young goat; and he had nothing in his hand: but he did not tell his father or his mother what he had done.” Judges 14:5-6
We have seen above that Rashi connected Shimshon to David HaMelech. In the life of David, we read the prelude to his epic battle with Goliath,
“David said to Saul, Your servant was keeping his father’s sheep; and when a lion or a bear came, and took a lamb out of the flock, I went out after him, and struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, and struck him, and killed him. Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living G-d.” 1 Samuel 17:34-36
Shimshon and David the king, it follows, must also be connected to Benayahu the son of Yehoyada, as the Bible says,
“Benayahu the son of Yehoyada, ben ish chai (the son of a living man, read as ben ish chayil, the son of a valiant man) of Kabzeel, who had done mighty deeds, he killed the two sons of Ariel of Moab. He went down also and killed a lion in the midst of a pit in time of snow. He killed an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptians hand, and killed him with his own spear. Benaiah the son of Jehoiada did these things, and had a name among the three mighty men. He was more honorable than the thirty, but he did not attain to the three. David set him over his guard.” 2 Samuel 23:20-23
This unusual passage deserves closer attention:
Benayahu the son of Yehoyada – YHVH builds up, the son of YHVH Knowledge.
(בן איש חי) ben ish chai (the son of a living man, read as ben ish chayil, the son of a valiant man) of Kabzeel – God gathers
“Now I will tell you as much as I can of this sod, since it is hidden and sealed. I will explain to you this matter well. Through the power of his great and mighty actions, he went down and smote the evil lion – this is the lion that devours and roars when linking itself to the ’empty pit’ … That is where he smote it and there he overpowered it on the ‘day of the snowstorm’ – on the great day of unyielding din.” R’ Moshe Chayyim Luzzato, Ma’amar HaGeulah, Feldheim Publishers, pg. 103-104
1st Peter says,
“Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.” 1 Peter 5:8
Thus on a deeper level, the three lions killed by prototype Messiahs – Shimshon, David and Benayahu – are one. This lion who dwells in the empty pit is the representation of the angel of death. The text tells us something amazing,
“After a while he returned to take her; and he turned aside to see the carcass of the lion: and behold, there was a swarm of bees in the body of the lion, and honey. He took it into his hands, and went on, eating as he went; and he came to his father and mother, and gave to them, and they ate: but he didn’t tell them that he had taken the honey out of the body of the lion.” Judges 14:8-9
Shimshon’s parents walked through the vineyard, while he went around. On this path, he encountered the lion, and destroyed it. Shimshon then used this event as the material for a riddle he told to the Philistines,
“Out of the eater came forth food. Out of the strong came forth sweetness.” Judges 14:14
On the surface, the interpretation is of the riddle is provided in the text of Judges. The strong eater is the lion, and sweet food is the honey. It is obvious that this is an unfair riddle, based on a private experience which the Philistines could never have guessed. This is the exact point, as Shimshon was looking for an excuse to battle against the Philistines on a personal level, so that they would not exact retribution against the people of Israel. It is important to note: The entire story of Shimshon is a riddle, a blueprint for the mission of Mashiach ben Yosef. After his resurrection, Yeshua (Jesus) appeared to the disciples,
“They gave him a piece of a broiled fish and some honeycomb. He took them, and ate in front of them. He said to them, This is what I told you, while I was still with you, that all things which are written in the Torah of Moses, the Prophets, and the Psalms, concerning me must be fulfilled.” Luke 24:42-44
Like Shimshon, Yeshua ate the honeycomb after he descended into the pit (the grave) and destroyed the evil lion – death. This is the fulfillment of all of the prophets,
בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יי דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמֹּו יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יי דִּבֵּר
“He will swallow up (bila) death in victory! The Lord YHVH will wipe away tears from all faces, and shall take away the rebuke of his people from all the earth, for YHVH has spoken it.” Isaiah 25:8
The Midrash Rabbah interprets this verse as a messianic prophecy,
“…when God created His world, there was no Angel of Death in the world…Messiah would arise, and in his days God would cause death to be swallowed up, as it says, ’He will swallow up death forever.” Exodus Rabbah 30:3, Soncino Press Edition
Shimshon’s exploits finally cause the Philistines to come to Judah to turn him over.
“And they said to him, “We have come down to bind you, that we may give you into the hands of the Philistines.” And Sampson (Shimshon) said to them, “Swear to me that you will not attack me yourselves.” They said to him, “No; we will only bind you and give you into their hands. We will surely not kill you.” So they bound him with two new ropes and brought him up from the rock.” Judges 15:12-13
Yeshua also was handed over to the Gentile Romans,
“Now when morning had come, all the chief priests and the elders of the people took counsel against Yeshua to put him to death: and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.” Matthew 27:1-2
This eventually lead to the death of Yeshua,
“When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left.” Luke 23:33
Shimshon also carried something on his back to a mountain,
“But Shimshon lay till midnight, and at midnight he arose and took hold of the doors of the gate of the city and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them to the top of the hill that is in front of Hebron.” Judges 16:3
The word “Gulgalta” is significant in Jewish mysticism, as the Zohar says,
וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא
“From the dew in this skull (Gulgalta) manna is ground for the righteous for the World to Come, and through it the dead shall be revived.” Zohar, Ha’azinu 117, Zohar.com
Yeshua’s placement on the middle cross, and Shimshon’s placement between the Pillars mirrors the arrangement of Sefirot. This is also reflected when Moses was on top of the hill, his hands lifted up, with a wooden beam between his hands as the war with Amalek raged. He was flanked on the right and the left, by Aaron and Hur. The three execution stakes formed three pillars at the place of the Skull, with the Son in the middle. Judges says,
“It happened, when their hearts were merry, that they said, ‘Call for Samson, that he may entertain us. They called for Samson out of the prison; and he performed before them. They set him between the pillars…Samson took hold of the two middle pillars on which the house rested, and leaned on them, the one with his right hand, and the other with his left.” Judges 16:25-29
Shimshon, in waging the wars of HaShem, thus follows the blueprint of Mashiach ben Yosef. The death of Mashiach ben Yosef destroys the yetzer hara, the angel of death, which is given the name Amalek,
“The war “Joshua” wages against Amalek, according to HaGra, happens on three planes: war against “Amalek of the heart,” which is the evil inclination and evil qualities; war against “Spiritual Amalek,” which is Satan, whose central force is at the gates of Jerusalem; and war against “physical Amalek,” represented by the descendants of Esau, Ishmael and the mixed multitude.” The Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 110
Dr. Sadan then cites R’ Tzadok HaKohen of Lublin, who explains that the death of Mashiach ben Yosef destroys “the enemy,” the yetzer hara,
“They will look upon him whom they pierced’ means literally that Israel pierced him, although legally speaking he did not deserve to die…since his generation was not clean; however, he had to be killed in order to atone for the people of Israel…and by killing him comes the slaying of the evil inclination from the hearts of all the people of Israel.” Poked Akarim, Letter Heh – cited in The Concealed Light, “Pierced”, Tsvi Sadan, pg 49
Shimshon’s death before completing the Geulah (Redemption) links him to both Moshe Rabbeinu and Mashiach ben Yosef. R’ Krentzman comments,
“Shimshon manifested strong qualities of Mashiach ben Yosef in his generation. This is hinted at in a few ways… the term: “נער youth” is used to describe Shimshon, is also a term used to describe those who manifest the qualities of Yosef and Mashiach ben Yosef (Kol HaTor)…the fact that Shimshon chose to go about his mission of saving the Jewish people by acting in secrecy, among the Plishtim, manifested the quality of Mashiach ben Yosef, who also works secretly and in an indirect manner in bringing about the redemption of the Jewish people…Shimshon acting as Mashiach ben Yosef is also hinted at by Yaakov’s blessing to Dan, where after seeing with Ruach HaKodesh that Shimshon would be a savior to the Jewish people, he prayed: קויתי לישועתך ה’ – “For Your salvation do I hope, Hashem.” This, in part, hints at the fact that Shimshon would act as Mashiach ben Yosef; for the term: ישועה is used in reference to Mashiach ben Yosef throughout Tanach.” Tracing Mashiach ben Yosef Throughout Tanach, R’ Daniel Krentzman
It is important to note that the term “yeshuah” is a reference to the mission of Mashiach ben Yosef. This is highly significant, because this name connotes the mission given to Yeshua HaMashiach,
“She shall bring forth a son. You shall call his name Yeshua, for it is he who shall save (יושיע) his people from their sins.” Matthew 1:20-21
In the Amidah, the prayer for the Davidic Reign, it says the word “yeshuah” five times,
“The offspring (Tzemach) of Your servant David may You speedily cause to flourish, and enhance his pride through your salvation (yeshuah), for we hope for your salvation (yeshuah) all the day (and look forward to salvation (yeshuah). Blessed are You, HaShem, who causes the pride of salvation (qeren yeshuah) to flourish.” Artscroll Siddur, Nusach Sefard, Amidah, Mesorah Publishing, Ltd., pg. 301
In the book of Luke, Zechariah the father of Yochanan HaMatbil, seems to have quoted this prayer in his anticipation for Redemption,
“Blessed be YHVH, the God of Israel, for he has visited and worked redemption for his people; and has raised up a horn of salvation (qeren yeshuah) for us in the house of his servant David.” Luke 1:68-69
The death of Yeshua lays the foundation for the Olam Haba, and began the process of the destruction of the yetzer hara, which will eventually nullify the purpose of the angel of death, who will be destroyed. 1 Corinthians says,
“The last enemy that will be abolished is death.” 1 Corinthians 15:26
According to Genesis Rabbah 98, Yaakov saw the potential in Shimshon to become Mashiach. In the prophecy, he watched with anticipation, believing Shimshon to be the Mashiach.
The book of Revelation says,
“He who testifies these things says, “Yes, I come quickly.” Amen! Yes, come, Lord Yeshua.” Revelation 22:20
Even More Advanced Study
‘If any man’s wife goes astray, and is unfaithful to him, and a man lies with her carnally . . . and there is no witness against her . . . The priest shall bring her near, and set her before HaShem; and the priest shall take holy water in an earthen vessel, and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. . . He shall make the woman drink the water of bitterness that causes the curse, and the water that causes the curse shall enter into her and become bitter.” Numbers 5:12-24
Today’s licentious society has little knowledge of the concept of tzniut, or modesty. To this world, this ritual appears strange, barbaric and misogynistic. It is quite the opposite. This is a preventive law, that instills into the Biblical community the importance of unity in the family, and avoiding situations that can compromise the values that bind marriages together. The Torah includes an important detail,
“The Kohen shall have the woman stand before YHVH and uncover the woman’s head…” Numbers 5:18, Sforno, Mesorah Publishers pg. 667
Notice that her head is covered, or alternatively that her hair is bound up. The women in this society actively practice tzniut, making the trial of the bitter waters a rare occurrence. Rabbi Ovadia ben Yaakov Sforno (1475-1550) comments,
“If his wife goes aside. (She) deviates from the path of modesty.” Sforno on Parashat Nasso, Mesorah Publishers pg. 664
Several prior breakdowns in communication and trust must have happened for the husband, who truly loved his wife, to bring her before the priests in humiliation. If she is vindicated, he will be humiliated for causing his innocent wife to endure this. The woman, if she is guilty, would be unlikely to proceed with the ritual. She would likely confess, and in the absence of two witnesses, she would not be stoned. She would only be divorced. Rather than being misogynistic, this law provides a foundation for the concept of tzniut and avoidance of improper situations in Jewish society. The Shelah, R’ Isaiah Horowitz, describes the meaning of the earthen vessel,
“When G’d fashioned man, He took from the dust around the earthen altar, and thus vapour rose to irrigate that dust, so that man was formed from dust and water. When man became corrupt and sinned, he became a vessel of earthenware on account of this dust contained in the material he was made of. . . This is why the sotah is given water to drink out of a vessel made of earthenware.” R’ Isaiah Horowitz, Shney Luchot HaBrit, translated by R’ Eliyahu Munk, Volume 3, pg 861
The Christian Hebraist J.B. Lightfoot observes,
“When the woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up . . . So they turn her out of the Court of the Women . . . The same hour that she dies, the adulterer also, upon whose account she drank the water, dies too. . . But this is done only upon condition that the husband hath been guiltless himself: for if he have lain with any unlawfully himself, then this water will not try his wife.” J.B. Lightfoot
If the woman is guilty, she has caused HaShem’s Divine Name to be erased into the bitter waters. Rebbe Nachman says,
“In the course of the sotah ceremony, which determines whether a woman was unfaithful to her husband, God’s Name is written on a shard of clay that is then dipped in water, causing the Name to be erased. It is as if God is saying, “My Name, which was written in holiness, may be erased in order to bring out peace between husband and wife.” Rebbe Nachman’s Torah, Parashat Naso, Breslov Research Institute, pg. 30, cf. Chullin 141a
A deep study of the Gospels will reveal a profound connection between the events in the life of Yeshua and the words of this week’s Bible reading. The book of John preserves a controversial account called the Pericope Adulterae,
“Now very early in the morning, he came again into the Temple, and all the people came to him. He sat down, and taught them. The scribes and the Pharisees brought a woman taken in adultery. Having set her in the midst, they told him, “Rabbi, we found this woman in adultery, in the very act. Now in our Torah, Moses commanded us to stone such. What then do you say about her?” They said this testing him, that they might have something to accuse him of. But Yeshua stooped down, and wrote on the ground with his finger.” John 8:2-6
This passage is doubted by some because it is missing in several important manuscripts [1,2]. The Christian Hebraist John Gill summarizes,
“This history of the woman taken in adultery, is missing in the Alexandrian copy, and in other ancient copies; nor is it in Nonnus, Chrysostom, and Theophylact; nor in any of the editions of the Syriac version, until it was restored by De Dieu, from a copy of Archbishop Usher’s; but was in the Arabic and Ethiopic versions, and in the Harmonies of Tatian and Ammonius; the former of which lived about the year 160, and so within 60 years, or thereabouts, of the death of the Evangelist John, and the other about the year 230; it was also in Stephens’s sixteen ancient Greek copies, and in all Bezae’s seventeen, excepting one; nor need the authenticity of it be doubted of; Eusebius says, it is in the Gospel according to the Hebrews; nor should its authority be called in question.” John Gill’s Commentary on the New Testament
The Jewish scholar Joseph Klausner says,
“It may here be pointed out that the story of the woman taken in adultery, found now only in the current text of John (7:52-8:11) – though actually belonging to Mark 12:18 or 12:35 – is to be found in Codex Bezae; it also occurs in several MSS., in Luke 21:38; other Gospels omit it, seeing in it something opposed to current morals (this in itself argues its genuineness: none could have invented it at a later date.” Joseph Klausner, Jesus of Nazareth, translated from the original Hebrew by Herbert Danby, The Macmillan Company, pg. 69
“Of Matthew he (Papias) had stated as follows: Matthew composed his history in the Hebrew dialect, and everyone translated as he was able.” The same author made us of testimonies from the first epistle of John and likewise that of Peter. He also gave another history of a woman who had been accused of many sins before the Lord, which was also contained in the gospel according to the Hebrews.” Eusebius, Ecclesiastical History 3:39, Hendrickson Publishers, pg. 106
From beginning to end, the Gospel of John includes attention to detail that would be important to a priest. It is possible that John was a priest, and was likely connected to the priesthood, as John says,
“Simon Peter followed Yeshua, as did another disciple. Now that disciple was known to the high priest, and entered in with Yeshua into the court of the high priest; but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter.” John 18:15-16
The Talmud specifies the location of where this ritual would take place in the Court of the Women, in the Temple,
“If she says, ‘I am pure,’ they bring her up to the east gate which is by the entrance of Nicanor’s gate where they give suspected women the water to drink…” Sotah 7a, Soncino Press Edition
The Gospels describe Yeshua as being in the Temple, and a woman is brought to him. It appears he is in the Court of the Women, the same courtyard where the trial of the Sotah takes place. Details like this would likely not have been known if this account was invented at a later date.
THE FINGER OF GOD
This section in the Gospel of John records an amazing detail,
“…Yeshua stooped down, and wrote on the ground with his finger.” John 8:6
This is the only record that we have of Yeshua writing. What did he write? The answer is hidden in the Bible. When YHVH delivered Israel, He brought the plagues upon Egypt via the “finger of God,”
“Then the magicians said to Pharaoh, “This is the finger of God” and Pharaoh’s heart was hardened . . .” Exodus 8:19
The demonic powers of the Egyptians could not contend with the ‘Finger of God.’ Yeshua says,
“…if I by the finger of God cast out demons, then the Kingdom of God has come to you.” Luke 11:20
It was the Finger of God that wrote the Ten Commandments,
“YHVH delivered to me the two tablets of stone written with the finger of God.” Deuteronomy 9:10
As Yeshua’s finger writes in the dust, it echoes the Finger of God writing the commandment, “You shall not commit adultery.” Like the marks written upon the dust upon floor of the Temple, the Torah also was trampled underfoot. As Yeshua wrote with his finger, so also did the priest write out the curse. Lightfoot comments,
“It was the office of the priest, when he tried a suspected wife, to stoop down and gather the dust off the floor of the sanctuary; which when he had infused into the water, he was to give the woman to drink: he was to write also in a book the curses or adjurations that were to be pronounced upon her… In like manner our Saviour stoops down; and making the floor itself his book, he writes something in the dust, doubtless against these accusers whom he was resolved to try, in analogy to those curses and adjurations written in a book by the priest, against the woman that was to be tried.” J.B. Lightfoot
THE FIRST STONE
It was around this time that the Sanhedrin lost the authority by the Romans to try capital cases,
” And it has also been taught: Forty years before the destruction of the Temple, the Sanhedrin were exiled and … they did not try capital charges.” Sanhedrin 41a, Soncino Press Edition
The Jerusalem Talmud says,
“It was taught: Forty years before the destruction of the Temple the right to judge capital cases was withdrawn…” Jerusalem Talmud, Sanhedrin 2:2, edited by Jacob Neusner, Hendrickson Publishers
Therefore, the request by this group of Scribes and Pharisees was not in any real interest of justice. If that were truly the case, and this woman was caught in the act, then the man with whom she committed adultery with should have been brought also. It is the ultimate rock and a hard place for Yeshua. If Yeshua shows mercy, knowing that she is guilty, he violates the Torah. If he agrees with a sentence of execution, his enemies will run to inform the powers that be that Yeshua is challenging Rome. John says,
“But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.” John 8:7-11
Yeshua’s answer is stunning. He has completely turned the tables, and does so by quoting the Torah. Deuteronomy says,
“The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So you shall put the evil away from among you.” Deuteronomy 17:7
The Talmud says,
“When adulterers multiplied the ceremony of the bitter water was discontinued and it was R’ Yochanan ben Zakkai who discontinued it, as it is said, ‘I will not punish your daughters when they commit whoredom, nor your brides when they commit adultery’ (Hosea 4:14)” Sotah 47a, Soncino Press Edition
If they decide the proceed, it is now they who challenge Rome. Lightfoot says,
“You may see by these passages how directly our Savior levels at the equity of this sentence, willing to bring these accusers of the woman to a just trial first. You may imagine you hear him thus speaking to them: “You have brought this adulterous woman to be judged by me: I will therefore govern myself according to the rule of trying such by the bitter waters . . . (if) the woman upon whom a jealousy is brought, though she be indeed guilty, yet if the husband that accuses her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the divine judgment proceeded in that method, so will I at this time. Are you that accuse this woman wholly guiltless in the like kind of sin? Whosoever is so, ‘let him cast the first stone.” J.B. Lightfoot
Yeshua quite possibly wrote the names of the woman’s accusers in the dust, fulfilling of writing in the dust fulfills the words of the prophet Jeremiah,
“YHVH, the hope of Israel, all who forsake you shall be disappointed. Those who depart from me shall be written in the earth, because they have forsaken YHVH, the spring of living waters.” Jeremiah 17:13
The story of the woman accused of adultery was appropriately preserved in John 7:52 – 8:11. The placement here is critical, as this would place it in the morning, the day after the last day of the Festival of Sukkot, Hoshana Rabbah. The previous night,in the Court of the Women, Yeshua said,
“Now on the last and greatest day of the feast, Yeshua stood and cried out, “If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” John 7:37-38
During this celebration, there was the ritual of the water pouring, in which everyone would sing a song based on a verse from Isaiah 12,
וּשְׁאַבְתֶּם־מַיִם בְּשָׂשֹׂון מִמַּעַיְנֵי הַיְשׁוּעָה
“U’shavtem mayim b’sason, mi-maanei hayeshuah!”
“You shall draw water with joy from the wells of salvation (yeshu’ah).” Isaiah 12:3
The Gospel of John does not tell us the identity of the woman. Who is she? Her identity remains a mystery. When Israel sinned with the Golden Calf, he broke the tablets of the Ten Commandments,
“I took hold of the two tablets, and cast them out of my two hands, and broke them before your eyes.” Deuteronomy 9:1
As the priest makes the sotah drink of the bitter waters, Moshe also made Israel do the same, after the sin of the Golden Calf,
“I took your sin, the calf which you had made, and burnt it with fire, and stamped it, grinding it very small, until it was as fine as dust, and I cast its dust into the brook that descended out of the mountain.” Deuteronomy 9:21
“He took the calf which they had made, and burnt it with fire, ground it to powder, and scattered it on the water, and made the children of Israel drink of it.” Exodus 32:20
The book of John is written on the sod level . The woman is Israel. She was indeed an unfaithful bride, as all the prophets have spoken. Her accusers surround, persecute and condemn her. Rebbe Nachman reveals the secret,
“The suffering endured by the Jewish people parallels the suffering of the sotah (wanton woman). The bitter waters that the sotah must drink represent the Jews’ suffering during the exiles (Zohar III, 124). The humiliation of being forced to drink the bitter waters that will prove her guilt or innocence is a means of forgiveness. If she is clean of sin, the waters she drinks (i.e. her suffering) will bring her relief from suffering and she will be blessed with fertility. . . The same applies to the Jewish nation. Despite their suffering throughout the exiles, the “bitter waters” they have “drunk” serve to make the Jews “fertile” and to grow physically, financially and spiritually.” Rebbe Nachman’s Torah, Parashat Naso, Breslov Research Institute, pg. 28, cf. Commentary on Likutey Moharan, Volume 1, Breslov Research Institute, pg. 5, footnote 6.
Yet, in spite of all of this, within the framework of the Torah, YHVH justifies Israel, as the Talmud says,
“It is said: and I will sprinkle clean water upon you and ye shall be clean, and it further says: ‘Your Hope of Israel, the Lord! Just as the fountain renders clean the unclean, so does the Holy One, blessed be He, render clean Israel.” Yoma 85b, Soncino Press Edition
In the merit of Mashiach Tzidkeinu, the Messiah our Righteousness (Jeremiah 23:6) there will be a day when all accusers against Israel will be silenced. The Redemption is coming, and nothing can stop it. All around the woman, she heard the sound of stones dropping one by one. Her eyes filled with tears, she looked at the dusty feet encased on worn sandals. His tzitziyot (tassels) flowed downward like waterfalls, and his eyes pierced her soul. Mashiach speaks to her, and to each of us,
“Where are your accusers? Does no one condemn you?”
“No one sir.”
“Neither do I. Go and sin no more.”