Last update: November 4, 2001
8 I have known thy works; lo, I have set before thee a door -- opened, and
no one is able to shut it, because thou hast a little power, and didst keep my word, and
didst not deny my name;
Verses 8 through 11 flow together, with the subject of God's Torah at the center, and
verse 11 being the reward for faithfulness to Torah.
In contrast to the congregation at Sardis (above), the assembly at Philadelphia has
kept Yeshua's Torah, which is directly linked to His name. The concept of Yeshua's
"name" goes beyond his written/spoken name (though this too is important). In
Hebrew writings, the idea of speaking or doing something, "in someone's name,"
refers to acting in their authority. For example, the phrase "in the name of
...," appears over 4000 times in the Talmud, and over 1300 times in Midrash
Rabbah, in most cases used when one rabbi speaks "in the name of" (with the
authority of), another, more senior rabbi.
Yeshua's authority was given to Him by the Father in heaven. When we pray or do
anything "in His Name," we do so by His authority, which He has given His
followers through the Torah and Ruach haKodesh.1
John 17:1-2 - These words spake Yeshua, and lifted up his eyes to
heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify
thee: As thou hast given him power over all flesh, that he should give eternal life to as
many as thou hast given him.
John 5:22-30 - For the Father judgeth no man, but hath committed
all judgment unto the Son. That all men should honour the Son, even as they honour the
Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent
me, hath everlasting life, and shall not come into condemnation; but is passed from death
unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead
shall hear the voice of the Son of God: and they that hear shall live. For as the Father
hath life in himself; so hath he given to the Son to have life in himself; And hath given
him authority to execute judgment also, because he is the Son of man. Marvel not at this:
for the hour is coming, in the which all that are in the graves shall hear his voice, And
shall come forth; they that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as
I hear, I judge: and my judgment is just; because I seek not mine own will, but the will
of the Father which hath sent me.
Hebrews 1:1-4 - God, who at sundry times and in divers manners
spake in time past unto the fathers by the prophets, Hath in these last days spoken unto
us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Who being the brightness of his glory, and the express image of his person, and upholding
all things by the word of his power, when he had by himself purged our sins, sat down on
the right hand of the Majesty on high: Being made so much better than the angels, as he
hath by inheritance obtained a more excellent name than they.
Also our notes to Matthew chapters 5-7 on Torah
observance as it relates to the name of Yeshua.
I make of the synagogue of the Adversary those saying themselves to be Jews, and are not,
but do lie; lo, I will make them that they may come and bow before thy feet, and may know
that I loved thee.
The Greek term for "synagogue" is used in this verse instead of the term ekklesia
(called out ones), which is more often found in the text.
Two possible reasons for this are:
- "Synagogue" is especially associated with the teachings of Torah, not only the
status of "being called out" (ekklesia) by God.
- The term "synagogue" is highly associated with Jews and their Torah, whereas
"ekklesia" may include gentiles from the pagan world as well. This helps draw a
direct contrast to the "true" Jews referred to in the same verse.
Note that Yeshua's standard for "valid faith" is being a true Jew, which is
someone who keeps a proper view and practice of Torah in their life. John made clear in
his epistle what the relationship was between true faith and God's Torah:
1 John 2:3-5 - And hereby we do know that we know him, if we keep
his commandments [Torah]. He that saith, I know him, and keepeth not his
commandments [Torah], is a liar, and the truth is not in him. But whoso keepeth
his word [Torah], in him verily is the love of God perfected: hereby know we that
we are in him.
Verse 9 is directly tied to the promise in the next verse:
10 `Because thou didst keep the word of my endurance, I also will keep thee
from the hour of the trial that is about to come upon all the world, to try those dwelling
upon the earth.
The "word of endurance" Yeshua speaks of is yet another
reference to Torah. The word translated "endurance" in this text is
hupomone, (translated as "patience" in the King James version). It is the
same word used later in Revelation, where we are told that this "patience"
involves keeping His Torah:
Here is endurance of the saints: here [are] those keeping the commands of God,
and the faith of Yeshua.
Revelation 14:12 -
Verse 10 raises the question of what Yeshua means by, "I also
will keep thee from the hour of temptation ..." It is unclear whether He means
that He will remove these people from the earth prior to the final time of great
tribulation or protect them through it (i.e., as with the 144,000 seen in chapter seven.)
It should be noted that there is no connection between such a possible removal of the righteous prior to the time of Tribulation, and the
concept of the "rapture" as taught in some branches of Christianity. The
Christian Church as an entity, cannot be the "bride of Messiah," as the bride is
grounded in Torah and the faith of Israel (as already discussed in this chapter and the
previous one, as well as Revelation 7:9; 7:13-14; 12:17; 14:12; 22:14). Christianity came
about as a replacement for this faith grounded in Torah.
(This does not mean that the individual Christian [or anyone for that matter] is
"lost," as God will judge each person according to what they have been shown. We
are addressing the false idea of "the Church" being a valid replacement for the
faithful remnant of Israel and those gentiles who follow her God, as defined through God's Torah.)
The verses used to support the "Rapture" doctrine have been
taken and twisted from their original Hebrew context. Two of the more popular verses used
to uphold this teaching are:
1 Corinthians 15:50-52 - Now this I say, brethren, that
flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit
incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be
changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall
sound, and the dead shall be raised incorruptible, and we shall be changed.
1 Thessalonians 4:16-17 - For the Lord himself shall
descend from heaven with a shout, with the voice of the archangel, and with the trump of
God: and the dead in Christ shall rise first: Then we which are alive and remain shall be
caught up together with them in the clouds, to meet the Lord in the air: and so shall we
ever be with the Lord.
In the Corinthians verse, Paul is addressing a widely held belief in
Judaism at his time, that everyone would die prior to the establishment of the Kingdom
(i.e., flesh and blood cannot enter the spiritual world of the Kingdom of God.) The
mystery he reveals is that there will be people alive when Messiah returns to do this, and
they will have their physical bodies changed (See notes above on spiritual garments.) The "last
trump," mentioned by Paul, is not at Rosh haShanah (as used to support
"rapture" doctrines), but occurs at Yom Kippur, again indicative of this event
occuring at the end of the Tribulation period.
In the Thesallonians verse, Paul is again referring to the ingathering
of Israel to be with her Messiah (i.e. Zechariah 12:10, at the last trump of God (Yom
Kippur), at the end of the tribulation period. (See comments to verse 7 above, and also prior notes on yomim ha
nora'im, the "days of awe" in Chapter 2, verse 10.)
(Note the similarity between Paul's statements and Enoch's, regarding
garments, in verse 4 above.)
Despite these erroneous doctrines, God certainly can, if He so
desires, remove those righteous (according to His Torah) before the final judgment, either
through death or miraculously. Whether or not verse 10 refers to this, the congregation at
Philadelphia does seem to stand in contrast to that at Smyrna, who, though Yeshua is
please with them, will face persecution and death during this time period. Whereas Smyrna
seems to be further "tested," Philadelphia for some reason is not, or at least
not in the same way.
Thus, it would seem that there are three "categories" of people
near the end of days: considered righteous
Those who need additional purification before being allowed to enter the
Those who do not repent, and perish
This concept is supported by the idea found in Hebraic
literature, that at Rosh haShana, three heavenly books are opened in which names are
inscribed. One book is for those who are unredeemably wicked, another for the righteous,
and a third for those of "intermediate status."
The fate of the wicked and righteous is sealed on Rosh haShana. The fate of those that
fall "in-between" these two categories is deferred until Yom Kippur, when all
the books are permanently sealed. Thus, they
have the time between Rosh haShana and Yom Kippur (i.e., the seven year Tribulation
period), to repent. It is customary at Rosh haShana to wish people both a good inscription
(gemar ketivah tovah) and a good seal (gemar hatimah tovah) from that day until Yom
The book of Enoch also supports this view:
11 Lo, I come quickly, be holding fast that
which thou hast, that no one may receive thy crown.
Enoch 49:1-4 - In those days the saints and the
chosen shall undergo a change. The light of day shall rest upon them; and the splendor and
glory of the saints shall be changed. In the day of trouble evil shall be heaped up upon
sinners; but the righteous shall triumph in the name of the Lord of spirits. Others shall
be made to see, that they must repent, and forsake the works of their hands; and that
glory awaits them not in the presence of the Lord of spirits; yet that by his name they
may be saved. The Lord of spirits will have compassion on them: for great is his mercy;
and righteousness is in his judgment, and in the presence of his glory; nor in his
judgment shall iniquity stand. He who repents not before him shall perish. Henceforward I
will not have mercy on them saith the Lord of spirits.
As mentioned, this "crown" is also related to the obedience of Torah spoken
of in the previous three verses. It is a reward of the righteous in the world to come (as
shown in verse 12 below):
Berakhot 17a - In the world to come ... the righteous will sit,
with their crowns on their heads, delighting in the radiance of the Shekinah.
Midrash Rabbah has an interesting comment on "crowns" and how the "crown
of Torah" encompasses both priesthood and kingship:
Midrash Rabbah - Ecclesiastes VII:2 - R. Simeon b. Yohai learnt:
There are three crowns: the crown of Torah, the crown of priesthood, and the crown of
royalty. Aaron merited the crown of priesthood and received it; David merited the crown of
royalty and received it. As for the crown of Torah, it lies unappropriated for the
generations. If one attains [the crown of] Torah, it is as though he attained all three;
if one does not attain [the crown of] Torah, it is as though he has attained none of them.
The following sections of the Zohar show a "cause and
effect" relationship regarding crowns. (See notes on the concept of "cause
and effect," in our study on Spiritual Dimensions - the Realm
of Angels.) The Torah, given by God, enables the righteous to attain crowns given to
them by God. In turn, God crowns Himself with the words of Torah spoken from below.
Note that the "crowns" are linked to a deep love for Torah, as
mentioned earlier in this chapter notes:
Soncino Zohar, Shemoth, Section 2, Page 217a - For
the words of the holy Law spoken here below ascend on high, where multitudes come to meet
them to take them up and present them before the Holy King, there to be adorned with many
crowns woven of the supernal radiances. All these words, then, are self-spoken, as it
were, before the Most High King. Whoever saw such joy, whoever witnessed such praises, as
mount up into all those heavens at the moment those words ascend, whilst the Holy King
looks on them and crowns Himself with them! They spring up and down, they settle, as it
were, on His bosom for Him to disport Himself with them, whence they ascend toward His
head and are woven there into a crown. Hence the words spoken by the Torah: "and I
would be playing always before him" (Prov. VIII, 30), In the verse cited there is
twice mention of "them that fear the Lord"; the first indicates the men
themselves as they are here below, and the second their images as reflected in their words
that ascend on high. This esoteric doctrine is found in the Book of Enoch, where it says
that all the words of exposition uttered by the righteous on earth are adorned with crowns
and are arrayed before the Holy One, blessed be He, who delights Himself with them. They
then descend and come up again before His presence in the image of that righteous man who
gave expression to them, and God then delights Himself with that image. The words, then,
are inscribed in "a book of remembrance before Him", so as to endure for
evermore. "And they that thought upon His name" is an allusion to those that
meditate on the words of Torah in order thereby to cleave to their Master through an
insight into the Divine Name, so as to know Him and become equipped with the wisdom of His
name in their heart. It is written: "And above the firmament that was over their
heads was as the appearance of a sapphire stone, the likeness of a throne" (Ezek. I,
Soncino Zohar, Shemoth, Section 2, Page 211a - "Happy
are ye, O righteous, who observe the Torah; happy are they who are assiduous in the study
of the Torah, inasmuch as the joy of your Master is in you and the crown of your Master is
fashioned by you."
Not surprisingly, there is an intermediary in this
process, that again being Metatron:
Soncino Zohar, Shemoth, Section 2, Page 209a - And now that I see
that all these words of yours have been uttered by the will and command of your Master, I
know that they are all ascending this day to the Divine Throne, and that the Chief of the
angels [Tr. note: Metatron] is taking them up and weaving them into crowns for his Master,
and this very day sixty holy legions are adorned with crowns, made of the words uttered
here this day, to the glory of the Divine Throne,
The following passage of the Zohar ties crowns to several themes, including; the white
garments, Godly wisdom, and the River of Eden:
12 He who is overcoming -- I will make him a pillar in the sanctuary
of my God, and without he may not go any more, and I will write upon him the name of my
God, and the name of the city of my God, the new Jerusalem, that doth come down out of the
heaven from my God -- also my new name.
Soncino Zohar, Shemoth, Section 2, Page 211a - The river that goes
forth out of the Lower Eden [i.e., the "lower face" of Yezirah] is a
mystery only known to the initiated, and is alluded to in the words: "and he will
satisfy thy soul in dry places (zahzahoth, al. with brightness)" (Isa. LVIII, 11).
The soul that quits this dark world pants for the light of the upper world. Just as the
thirsty man pants for water, so does the soul thirst for the brilliancy of the light of
the Garden and the firmament. The souls sit there by that river that flows out of Eden;
they find rest there whilst clad in the ethereal garments. Without those garments they
would not be able to endure the dazzling light around them; but protected by this covering
they are in comfort and drink their fill of that radiance without being overwhelmed by it.
It is the river which renders the souls fit and able to feast on and to enjoy that
radiance. The celestial river brings forth the souls who fly off into the Garden; [i.e.,
souls "created" in Beriah, and "given their form" in Yezirah], the
lower river in the terrestrial Garden, on the other hand, builds up the souls and makes
them fit and able to enjoy those radiances, and so to mount up to the celestial Paradise [i.e.,
Beriah] through the central opening of the firmament and by the pillar that stands in
the centre of the Lower Paradise [i.e., Yezirah]. That pillar is enveloped in cloud
and smoke and bright flashes, the cloud and smoke encircling it from the outside in order
to screen those mounting up into the Upper Paradise [i.e, Beriah], that they should
not be seen by those remaining below. Herein is involved a most recondite doctrine.
Yeshua is obviously speaking in metaphorical terms when He says we will become pillars.
With a comprehension of the deeper levels of Scripture, we can arrive at a clearer
understanding what He means.
The "new name" He mentions is associated with the establishment of New
- Isaiah 62:1-12 - For Zion's sake I am not silent, And for
Jerusalem's sake I do not rest, Till her righteousness go out as brightness, And her
salvation, as a torch that burneth. And nations have seen thy righteousness, And all kings
thine honour, And He is giving to thee a new name, That the mouth of YHWH doth define. And
thou hast been a crown of beauty in the hand of YHWH, And a diadem of royalty in the hand
of thy God, It is not said of thee any more, `Forsaken!' And of thy land it is not said
any more, `Desolate,' For to thee is cried, `My delight [is] in her,' And to thy land,
`Married,' For YHWH hath delighted in thee, And thy land is married. For a young man doth
marry a virgin, Thy Builders do marry thee, With the joy of a bridegroom over a bride,
Rejoice over thee doth thy God. `On thy walls, O Jerusalem, I have appointed watchmen, All
the day, and all the night, Continually, they are not silent.' O ye remembrancers of YHWH,
Keep not silence for yourselves, And give not silence to Him, Till He establish, and till
He make Jerusalem A praise in the earth. Sworn hath YHWH by His right hand, Even by the
arm of His strength: `I give not thy corn any more [as] food for thine enemies, Nor do
sons of a stranger drink thy new wine, For which thou hast laboured. For, those gathering
it do eat it, and have praised YHWH, And those collecting it do drink it in My holy
courts.' Pass ye on, pass on through the gates, Prepare ye the way of the people, Raise
up, raise up the highway, clear it from stones, Lift up an ensign over the peoples. Lo,
YHWH hath proclaimed unto the end of the earth: `Say ye to the daughter of Zion, Lo, thy
salvation hath come,' Lo, his hire [is] with him, and his wage before him. And they have
cried to them, `People of the Holy One, Redeemed of YHWH,' Yea, to thee is called, `Sought
out one, a city not forsaken!'
We know from Scripture that the New Jerusalem will not come until after Messiah returns
to the present earthly Jerusalem. This is also spoken of in the Talmud. Note the reference
to "The Holy One, blessed be He," which as we have discussed is a name
Talmud - Ta'anith 5a - The Holy One, blessed be He, said, I
will not enter the heavenly Jerusalem until I can enter the earthly Jerusalem.
The seven lower Sephirot (the emanations of God prevalent in
the world we live in), are collectively called "Elohim," and are said
to be the pillars of the Temple:
Proverbs 9:1 - Wisdom hath builded her house [Temple],
she hath hewn out her seven pillars:
This "Temple" is associated with the Sephirot of Binah
(Understanding), also called "Heavenly (New) Jerusalem." As New Jerusalem comes
at the end when there is no more sin and all is forgiven, it is also called Jubilee
as well as "freedom." Binah is also considered as "Mother"
to the lower seven Sephirot and all of creation that stems from these emanations of God.
This subject will be explored extensively later in this study. Paul, quite remarkably,
refers to the kabbalistic concepts behind Binah in one of his letters, (a verse not well
understood by any commentaries):
Galatians 4:26 - But Jerusalem which is above is free, which is
the mother of us all.
Binah is represented by the first "H" in Y-H-V-H (see
reference to Soncino Zohar, Shemoth, Section 2, Page 133b-134b, in verse 7 above, and also
footnote 1 to our background study on the Names and Arrangement
of the Sephirot.)
We see Yeshua (quoting Psalm 82:6), stating that Scripture itself refers to humans as
John 10:34-36 - Yeshua answered them, `Is it not having been
written in your law: I said, ye are gods [Elohim]? If them he did call gods [Elohim]
unto whom the word of God came, (and the Writing is not able to be broken,) Say ye of him,
whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I
said, I am the Son of God?
Yeshua's statement of us becoming pillars in His Temple have to do with us becoming one
with Him, in His Kingdom, as He prayed for Himself in John,
chapter 17. In that chapter, we see Yeshua first praying for unity between He and the
Father (which implies the "Mother" aspect of God as well, as the two are never
separated in the Divine world of Azilut), followed by unity between this united Godhead
and all believers (who make up the Kingdom with the Shekinah). This aligns itself with the
Zohar passage above, where "Boel" accomplishes the same thing.
14 And to the messenger of the assembly of the
Laodiceans write: These things saith the Amen, the witness -- the faithful and true -- the
chief of the creation of God;
15 I have known thy works, that neither cold art thou nor hot; I would thou
wert cold or hot.
16 So -- because thou art lukewarm, and neither cold nor hot, I am about to
vomit thee out of my mouth;.
17 because thou sayest -- I am
rich, and have grown rich, and have need of nothing, and hast not known that thou art the
wretched, and miserable, and poor, and blind, and naked,
The "chief" (beginning) of the creation of God," is a title of
precedence, having to do with being first in rank or power. This is a reference to
Metatron, who is placed at the Keter of Beriah, the beginning of the World of Creation. (See background study on the Tree of Life and the Four Worlds)
Laodicea mistakingly (and arrogantly) believes itself to be "right with God."
It stands in contrast to the assembly of Smyrna (in chapter 2), which Yeshua said was
Yeshua's language is the same as found in the book of Hosea, where Ephraim is spoken of:
Hosea 12:8 - And Ephraim said, Yet I am
become rich, I have found me out substance: in all my labours they shall find none
iniquity in me that were sin.
Ephraim was guilty of setting up a counter-faith with the other
"northern" tribes. This system was structured to look like the "real
thing" with a Temple, priesthood, etc., but was not what God had ordained in Torah. (See our background notes on Ephraim.)
Laodicea is an assembly that has established its own way -- a form of
"godliness" that does not find a need to subject itself to God's Torah. This
would apply today to those religions that claims to follow the Biblical God and Messiah,
but teach that we no longer have a relationship to God's Torah. (See, Not Subject to the Law of God? in the
YashaNet library, for more on this subject.)
A modern commentary, associates the concept of being spiritually
"lukewarm" to haSatan's plan (via the spirit of Amalek), to prevent God's Name
from becoming one:
18 I counsel thee to buy from me gold fired by
fire, that thou mayest be rich, and white garments that thou mayest be arrayed, and the
shame of thy nakedness may not be manifest, and with eye-salve anoint thine eyes, that
thou mayest see.
The Ineffable Name of God, which at this time of history is too holy to be
pronounced as it is spelled: Yud-Heh-Vav-Heh, is actually made up of two parts, Yud-Heh
and Vav-Heh. The unified Name represents periods of history when God's Presence is
revealed and known, and the divided Name represents periods of time when God's Presence is
hidden. This is why the prophet said of the Days of Moshiach: On that day, He will be One,
and His Name will be One. (Zechariah 14:9) At the end of Parashas Beshallach Rashi reveals
to us that it is Amalek's wish and drive to keep the Names divided (Shemos 17:16).
At the end of Parashas Ki Saitzai Rashi reveals to us how he does this:
"He made you cold and lukewarm after you had been boiling. For, all the nations were
afraid to war against you and this one came and led the way for others. It is like a
boiling hot bath into which no living being could enter, until a wild person came and
jumped into it. Although he scalded himself he made it cooler for others." (Rashi,
There is a mystical connection between gold and fire, both being associated with
the Sephirah of Malkut. This goes back to God communicating to Moses
from both between the gold cherubim of the Tabernacle, and the fire on Mount Sinai.4
Numbers 7:89 - And when Moses was gone into the
tabernacle of the congregation to speak with him, then he heard the voice of one speaking
unto him from off the mercy seat that was upon the ark of testimony, from between the two
cherubims: and he spake unto him.
Deuteronomy 4:36 - Out of heaven he made
thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his
great fire; and thou heardest his words out of the midst of the fire.
Yeshua's instruction for everyone is to first seek
the Malkut of Beriah:
Matthew 6:33 - But seek ye first the kingdom
[Malkut] of God, and his righteousness; and all these things shall be added unto
Yeshua's use of the phrase "the shame of thy
nakedness," in verse 18, goes back to the Garden of Eden, where Adam and Eve
realized their "nakedness" after their sin. While in Eden, Adam and Eve lived in
the world of Yezirah, which is different than the physical world of Asiyyah
that we now inhabit. We know from Scripture that they walked in the presence of the Lord
(Genesis 3:8), which could not occur with the type of bodies we now possess. They were in
proximity to a "voice from above," whose origin was in Beriah.
The Zohar states that the original "bodies" of Adam and Eve were
clothed in a "supernal raiment of celestial majesty." This is similar to the
white raiment that awaits those faithful to Yeshua, as conditions for the righteous will
return to those similar to the time of Eden (Yezirah).5
Soncino Zohar, Shemoth, Section 2, Page 229b - Observe that man's soul does not ascend to appear before the Holy King
unless she is first worthy to be attired in the supernal raiment. Likewise, the soul does
not descend into this world until clad in the garments of this world. Similarly, the holy
heavenly angels, of whom it is written, Who makest thy angels into winds and thy
ministers into flaming fire (Ps. CIV, 4), when they have to execute a message in
this world do not come down to it before they clothe themselves in the garments of this
world. The attire thus has always to be in harmony with the place visited; and the soul,
as we have said, can only ascend when clad in ethereal raiment. Adam in the Garden of Eden
was attired in supernal raiment, of celestial radiancy. As soon as he was driven from the
Garden of Eden and had need of forms suited to this world, the Lord God,
Scripture says, made for Adam and for his wife garments of skin (or), and
clothed them (Gen. III, 21). Formerly they were garments of light (or), to
wit, of the celestial light in which Adam ministered in the Garden of Eden. For, inasmuch
as it is the resplendency of the celestial light that ministers in the Garden of Eden,
when first man entered into the Garden, the Holy One, blessed be He, clothed him first in
the raiment of that light. Otherwise he could not have entered there. When driven out,
however, he had need of other garments; hence garments of skin. So here also
they made residual garments to minister in the holy place, so as to enable the
wearer to enter the Sanctuary. Now, it has been already taught that a man's good deeds
done in this world draw from the celestial resplendency of light a garment with which he
may be invested when in the next world he comes to appear before the Holy One, blessed be
He. Apparelled in that raiment, he is in a state of bliss and feasts his eyes on the
radiant effulgence. So Scripture says: To behold the graciousness of the Lord, and
to visit early in his temple (Ps. XXVII, 4). Man's soul is thus attired in the
raiments of both worlds, the lower and the upper, thereby achieving perfection. Of this
Scripture says: Surely the righteous shall give thanks unto thy name; to wit,
in this world-The upright shall dwell in thy presence (Ibid. CXL, 14); namely,
in the other world.
(See additional comments on Adam and Eve,
from Soncino Zohar, Bereshith, Section 1, Page 52b, in notes to chapter 4, verse 1.)
I have stood at the door, and I knock; if any one may hear my voice, and may open the
door, I will come in unto him, and will sup with him, and he with me.
This verse has often been used in certain "evangelistic" efforts. The context
however, is not one of a message presented to those without a knowledge of God. Rather, it
is addressed to those who have fallen away into a faith not grounded in Torah. (Also see previous notes regarding the assembly at Ephesus in Revelation
21 He who is overcoming -- I will give to him to sit with me in my
throne, as I also did overcome and did sit down with my Father in His throne.
The door in verse 20 leads to the "throne" of God in this verse, and is found
both on earth, where King David sat and seemingly will sit again, as well as in the
Soncino Zohar, Shemoth, Section 2, Page 220b - R. Eleazar discoursed on the
verse: "And a throne is established through mercy, and there sitteth thereon in
truth, in the tent of David, one that judgeth, and seeketh justice, and is ready in
righteousness" (Isa. XVI, 5). This has been explained as follows, he
said. When the Thought arose with glad purpose from the Most Recondite and
Unknowable, that gladness impinged on the Thought, so that the latter entered more and
more deeply until it was secluded in the interior of a certain supernal undisclosed
Palace. [Tr. note: Binah.] It is from thence that there flow forth, first all the rivers
of the "right side", and after them the others. On the "right side" it
was that the Lower Throne was established, since the Holy One, blessed be He, established
that Throne "through mercy, and there sitteth thereon in truth". The Throne is
the bearer of the seal, the impress of which is Truth, and the Holy One sits on that
Throne only in virtue of that seal; "in the tent of David", which is identical
with the Lower Throne. "One that judgeth" is from the side of Rigour; "and
seeketh judgement", from the side of Mercy; "and is ready in judgement",
alluding to the Throne of Judgement, which is on earth. Similarly, the Tabernacle was
established only on this side of Mercy, as already said; and thereby were adjusted all the
affairs of the lower world.
Note Yeshua's words that He is "set down with His Father in His throne,"
thus supporting His other statements that He and the Father are One. This subject of who
is seated in the heavenly throne will be discussed later in this study.
1. There are several
legitimate (Hebrew) ways of writing and pronouncing the Messiah's "name," that
are used today. There are also many terms used to refer to "God," such as YHWH,
Yah, Adonai, Hashem, El, Elohim and
Shaddai (to name but several). To insist that only one of these forms is valid (as seen in
the modern "YAHWEH movement"), has no basis in Scripture and/or Judaism. For one
thing, we cannot be sure that the current English spelling or pronounciation are correct.
(Our inflection is certainly inaccurate, i.e., the Four-Letter Name is certainly not
correctly spoken when done with an American "southern drawl."). Such rigid
doctrines turn the use of the name of God into an incantation, promote cult-like
exclusivity, and miss the point that in Hebrew literature, the term "in His
authority and not the name as spoken/written, (especially in our modern languages and dialects). Conversely, the name "Jesus," as
commonly used today, lacks any Hebraic meanining and is firmly associated with the
anti-Torah messiah of Christianity, and not the Torah-abiding, Orthodox Rabbi and Jewish
Moschiach of Scripture.
2. The Mystic Quest: An Introduction to
Jewish Mysticism, David S. Ariel, Jason Aronson, Inc., London, 1988, p. 151.
3. Israel Challenge - In God's Land Already, Rabbi Pinchas
4. Ramban: Philosopher and Kabbalist, Chayim J. Henoch,
Jason Aronson, Inc., London 1998, p. 95.
5. Concerning the issue of celestial raiment, see notes to verse
4, and the reference from Soncino Zohar, Shemoth, Section 2, Page 210b-211b, in verse 11
above, as well as previous
notes on Revelation 2:17, where Malkut/Kingdom is compared to a special light from God
set aside since the foundation of the world. Also examine 1 Corinthians, chapter 15, where
Paul gives a dissertation on various types of "flesh," and how our bodies will
need to be changed in order to be in the presence of the Lord.