Ha'Chazarah   - החזרה

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Rosh Chodesh Nissan

May it be Your will, O LORD, our G-d and the G-d of our forefathers, that You inaugurate this month of Nissan upon us for goodness and for blessing. Abba, Father, may You give us long life, a life of peace - Shalom a life of goodness - Tovah a life of blessing - Bracha a life of sustenance - Parnassa a life of physical health - Hilutz Atzamot a life in which there is a fear of heaven and fear of sin - Yirat Shamayim ve’ Yirat Chet a life in which there is no humiliation - Ein Busha u’Chlimah a life of wealth and honor - Osher ve’Kavod a life in which we will have love of Torah and awe and reverence of G-d - Ahavat Torah ve’Yirat HaShem a life walked more fully for Your glory in Adoneinu Yeshua, our Messiah and Lord. Amen. Selah.

Baruch Nachshon1

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The Divine Symphony

G-D’S GOT RHYTHM! It is in evidence from the very beginning. The Composer of the masterwork of Creation imbues the warp and woof of the cosmos with repeating

rhythms, cycles, and seasons… He set in motion divinely appointed times (moadim) for celebrating with His covenant people.

These moadei-Adonai, “set times of the Lord,” recur in seasonal cycles: spring (Passover), summer (Pentecost) and fall (Tabernacles). Each festival has its unique rhythm and character, corresponding on the one hand with agricultural

harvests and on the other with key events in Israel’s redemptive history. 2

In this month of Nissan, those of us who have ‘ears to hear, hear’ and are invited to participate in the Divine symphony of Redemption. It is a indescribably profound production with diverse moods, variant textures, and intersecting melodies, repeatedly punctuated with hallel.

Hallel is the most frequently used word in Scripture translated as praise and is also the name given in Rabbinic writings to the Psalms. Psalms 113-118 were sung at the 3

Passover festival. 4

Dr. Dwight A. Pryor, The Divine Symphony2

The name given in Rabbinical writings to the Psalms 113:1-9 ; Psalms 114:1-8 ; Psalms 115:1-18 ; 3

Psalms 116:1-19 ; Psalms 117:1-2 ; Psalms 118:1-29 called the ‘Egyptian Hallel’ in distinction from the ‘Great Hallel’ ( Psalms 120:1-7 ; Psalms 121:1-8 ; Psalms 122:1-9 ; Psalms 123:1-4 ; Psalms 124:1-8 ; Psalms 125:1-5 ; Psalms 126:1-6 ; Psalms 127:1-5 ; Psalms 128:1-6 ; Psalms 129:1-8 ; Psalms 130:1-8 ; Psalms 131:1-3 ; Psalms 132:1-18 ; Psalms 133:1-3 ; Psalms 134:1-3 ; Psalms 135:1-21 ; Psalms 136:1-26 ), and from Psalms 146:1-10 ; Psalms 147:1-20 ; Psalms 148:1-14 , which are also psalms of Hallel character. The Hallel proper ( Psalms 113:1-9 ; Psalms 114:1-8 ; Psalms 115:1-18 ; Psalms 116:1-19 ; Psalms 117:1-2 ; Psalms 118:1-29 ) is always regarded as forming one whole. The word Hallel means ‘Praise,’ and the name was given on account of the oft-recurring word Hallelujah (‘Praise ye the Lord’) in these psalms. The ‘Hallel’ is sung at the great Jewish festivals Passover, Tabernacles, Pentecost, and Chanukkah (‘Dedication’ of the Temple). W. O. E. Oesterley, Hastings Dictionary of the Bible

“Psalms 113-118, the “Hallel,” are sung at the Passover festival to echo the songs that were sung in the 4

Temple during the slaying of the Passover lambs. Psalm 118 also was shouted by the crowds welcoming Yeshua into Jerusalem through the Eastern Gate. Psalm 118 would have been the song sung by Yeshua and His disciples at the conclusion of the Seder in the Upper Room: “After singing a hymn, they went out to the Mt. Of Olives.” They would have sung the words, “This is the day the LORD has made, let us rejoice and be glad in Him.” Dwight and Keren Pryor, The Lord’s Passover: A Family Seder

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We see something wonderful when we look at hallel’s pictographic meaning:

Hey - ה- the, behold, reveal Lamed - ל - staff, tongue Lamed - ל - staff, tongue

Frank Seekins in his book, Hebrew Word Pictures, says that hallel may be understood to mean ‘the tongue of tongue.’ Nancy Exley Morgan expands on this:

We can also put it this way, “The tongue of tongue is revealed.” This is none other than Yeshua, the Living Word of G-d… When we consider the meaning of Hey as “wind,” “breath,” “roar” and “to thunder” we may also say, “The Tongue of tongues roars and thunders praise by the breath of G-d!” Yeshua’s voice, like the sound of many waters resounds the wonderful praises of G-d through time and eternity. Defining “tongue” as a language, hallel is the greatest and highest language of praise, the ineffable Word of G-d! 5

Pause and Reflect 1

This will be written for the generation to come, That a people yet to be created may praise the LORD. 6

Yeshua is ‘the Psalmist’ singing His songs to the Father in the midst of His congregation, enthroned on our hearts, and using our voices. 7

a) We find hallel in Proverbs 31 three times. The last usage is especially interesting if read in the Septuagint and Aramaic versions, "let her husband be praised in the gate"; (see Proverbs 31:23 ). Look up hallel in a lexicon. How does the Proverbs 31 8

woman bring praise to her husband?

Nancy Exley Morgan, Created to Praise, 39-405

Psalm 102:186

Nancy Exley Morgan - see Hebrew 2:12 and Psalm 22:227

http://www.studylight.org/lex/heb/hwbrowse.cgi?pn=5&l=1492 - this is a direct link to ‘hallel’ in the online 8

Brown, Driver, Briggs, Gesenius Lexicon.

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b) The Proverbs 31 woman, the Shulamite Bride in the Song of Solomon, and the Bride of Yeshua are all extended hallel. What elicits this hallel and how does this understanding inspire us and enable us to better fulfill G-d’s purpose in our lives?

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A. Rosh Chodashim -- The ‘Head’ of the Months

In Nissan, the warming earth embraces the rain and sun. We receive the first commandment of the Torah: to consider this season the rebirth of time itself. 9

This ‘first month’, Nissan, was established by G-d at the Exodus from Egypt and it’s observance is considered the very first commandment given to Israel before the exodus from Egypt took place: “This month shall be for you the first of the months.” 10

It was a new day for the slaves who stood on the threshold of freedom. Now their days, as the chosen people of the King of the Universe, would be counted.

Within this month of Nissan is Passover, the “firstborn” of the biblical festivals. G-d set it in place when He proclaimed at the exodus of the Israelites from Egypt: “You shall therefore keep this ordinance at its appointed time from year to year.” 11

Pause and Reflect 2

a) As the “firstborn” of the biblical festivals, Passover sets a precedent for the purpose of the mo’edim. What is that precedent?

Jill Hammer, The Jewish Book of Days9

Exodus 12210

Exodus 13:1011

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b) What connections do you see in Nissan - The Biblical New Year - the head of the months and Tishri - Civil New Year - the head of the year?

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B. Chodesh Aviv -- The Month of Spring

The flower buds appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. 12

Nissan always signals the season of spring, the time of rebirth and hope when fresh new life is bursting forth after the gray confines of winter. It is the first of the twelve months of the lunar calendar - each month with an average length of 29½ days making an average lunar year 354 days, eleven days shorter than our 365 day solar year.

A calendar based on the moon’s cycle is not fixed to the specific seasons determined by the sun… all the Moslem holidays move “backwards” each year by about eleven days in relation to the solar seasons, because the Moslem calendar consists of twelve fixed lunar months.

The same result could have befallen the holiday celebrating the exodus from Egypt… But a special Biblical commandment prevented this:

You shall observe the Feast of Unleavened Bread; for seven days you are to eat unleavened bread, as I commanded you, at the appointed time in the month Aviv, for in it you came out of Egypt. 13

Song of Songs 2:12 ESV12

Exodus 23:1513

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Observe the month of Aviv and celebrate the Passover to the LORD your G-d, for in the month of Aviv the LORD your G-d brought you out of Egypt by night. 14

What is the month of Aviv? In modern Hebrew, the word aviv means the season of spring. Aviv in the Bible means a particular stage in the growth of grain, at the beginning of its ripening process, after the stalks have hardened. This is clear from the description of the damage inflicted by the plague of hail with which the Lord smote Egypt:

Now the flax and the barley were ruined, for the barley was in the ear and the flax was in bud. But the wheat and the spelt were not ruined, for they ripen late. 15

Hence, “the month of Aviv” is the month during which grain (first barley, later wheat) reaches the stage of development called, simply aviv. Since plant growth and development is controlled by the sun, this Biblical “month of Aviv” falls in the same solar season each year. It is clear, therefore, that the first month (Nissan), one of the lunar months, is not identical to the “month of Aviv,” which is determined by the sun. Despite this, the Bible specifically commands the Israelites to observe that the holiday of the exodus from Egypt, which occurred “in the first month, on the fourteenth day of the month at evening,” shall always fall during the “month of Aviv.” 16

The fulfilment of this commandment was made possible by the addition of a thirteenth month approximately every three years which compensates for the accrued differences between the lunar and solar calendars.

Pause and Reflect 3

a) Why all the trouble to keep the commemoration of the exodus from Egypt from wandering through the seasons?

Deuteronomy 16:114

Exodus 9:31-3215

Nogah Hareuveni, Nature in Our Biblical Heritage, 49-5016

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b) What links do you see in the event of the Exodus with the agricultural month of Aviv?

Ode to Spring

Sun drunk flowers Sway in the soft spring breeze.

Fragrant faces Of brilliant hue

In freshly feathered nests Hark birds to the gossip of spring.

Windows thrown open Bring spring’s honeyed voice inside.

Her breath pollen laden spreads the contagion of her fever

GASP!

Clean!

Cleanse out the old leaven (chametz) that you may be a new lump, as you really are unleavened, for Messiah, our Paschal Lamb, has been sacrificed. 17

Nissan is a month to consider, in a practical hands-on way as we “spring-clean” our homes, that we who were once slaves to the world are now willing servants of G-d. We thoroughly clean the refrigerator and oven, sorting our cabinets and shelves, checking everything for chametz, remove all breadcrumbs.

c) As one cleans out the crumbs, how does one come to more deeply appreciate the nature of “sin that so easily besets” and the watchful eye needed in order to conquer it and keep it at bay?

1 Corinthians 5:717

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d) What are some of those little crumbs of leaven that are so easy to overlook, yet nibble away at our souls?

e) Bedikat chametz is done at night with a candle. Why not search during the light of 18

day? What spiritual reality do you see in the tradition of bedikat chametz?

f) What does the cleaning and preparation of Passover (and spring cleaning) teach us about true freedom?

g) Matzah and chametz are made of the same ingredients--flour and water. What does this mean to you in relation to ridding your heart of chametz? 19

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The ritual searching for leaven in the household the night before Passover.18

The word translated "leaven" or "leavened bread" is the Hebrew word chametz. It does not actually 19

mean "leaven" or "leavening" in the sense that we use the word today. Chametz is any grain product in which fermentation has occurred. It is related to the word chamutz, which means "sour." In ancient times as well as in breads such as sourdough today, bread could be leavened just by allowing the dough to sit for a period of time until enough of the yeast in the air works its way into it and begins to ferment the dough. Matzah at Passover must be baked within 18 seconds, the time determined when the active process of fermentation sets in.Keep in mind that the Hebrew word chametz does not imply anything about the fluffiness or softness of the food, but only that it has been fermented.“Fermentation occurs whenever flour or grain comes in contact with water. It may or may not be perceptible in the form of fluffiness or taste. Fermentation is the process of yeast (which occurs naturally in the air) breaking the sugars into alcohol, releasing carbon dioxide. Since fermentation begins immediately, it is impossible to have bread in which absolutely no "leavening" has occurred... For all practical purposes, fermentation ends when the product is cooked. Thus, for bread to be "unleavened," there has to be a defined maximum amount of time between when the flour comes in contact with water and when baking is completed.” D.T. Lancaster, Leaven and Passover - FFOZ

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C. Zman Cheruteinu -- Time of our Freedom

‘In every generation all individuals should regard themselves as if they had personally gone out from Egypt, as it is said: “And you shall tell your son on that day, It is because

of what the LORD did for me when I came out of Egypt.”’ 20

Z’man Cheruteinu focuses on G-d’s deliverance of His people from slavery in Egypt. Passover Eve, when the special Seder meal is enjoyed, commemorates the momentous events of the Exodus and it reminds us that we are on the cusp of a journey.

And thus you are to eat it: your hips girded, your sandals on your feet, your sticks in your hand; you are to eat it in trepidation -- it is a Passover-Meal to YHWH. 21

Pause and Reflect 4

How do we get to the Promised Land?… We walk there!… the Promised Land is not heaven. (There are no giants to conquer nor enemies to overcome in heaven.) Rather it

is that divinely appointed place in this world where the redeemed of the Lord find the fullness of shalom - of peace, productivity and prosperity - in the presence and service

of their G-d...It's a walk of faith, a pilgrimage characterized by obedience and faithfulness, resulting in ever increasing moral maturity and spiritual completeness. 22

a) What does it mean for us sitting comfortably in our home to eat the paschal lamb with our hips girded, sandals on our feet, stick in hand, and in trepidation?

b) From G-d’s point of view, what was the end of the Exodus? Was Passover’s redemption complete within itself or did it point to a purpose beyond itself? 23

Exodus 13:820

Everett Fox,. The Five Books of Moses, Exodus 12:8,1121

Dr. Dwight A. Pryor, From Passover to Promised Land22

Thought provoking questions asked by Dwight Pryor23

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The Hebrew word for Egypt is Mitzrayim, which means limitations or boundaries and is derived from the root tzarrar (tzaddi, resh; resh) which means: shut in, restrain, limit, border. Other related words from this root are meitzar (distress, hardship), tzar (narrow, confined place) and tzarrah (sorrow, anguish).

The book of Jonah describes his entrapment in the dark depths of the belly of the big fish and how: “In my distress (mitzarah) I called to the LORD.” 24

In Psalm 118:5, King David writes: “From my distress (meitzar) I called upon the LORD; the LORD answered me and set me in a free, wide place.”

In this regard one can appreciate Victor Frankl’s description, in Man’s Search for Meaning, of his liberation from a Nazi concentration camp:

One day, a few days after the liberation, I walked through the country past flowering meadows, for miles and miles, toward the market town near the camp. Larks rose to the sky and I could hear their joyous song. There was no one to be seen for miles around; there was nothing but the wide earth and sky and the larks’ jubilation and the freedom of space. I stopped, looked around, and up to the sky – and then I went down on my knees. At that moment there was very little I knew of myself or of the world – I had but one sentence in mind - always the same: “I called to Adonai from my narrow prison and G-d answered me in the freedom of space” (Psalm 118:5). 25

c) What is your Mitzrayim? In the next year, how do you hope to bring yourself closer to your place of freedom?

d) How does Passover teach us that Redemption is not a ‘one-time’ event but an ongoing process?

Jonah 2:224

Viktor E. Frankl, Man’s Search for Meaning, 96-97 -- Viktor Frankl survived the Auschwitz-Birkenau and 25

Dachau concentration camps, while his parents, brother, and wife perished. He is a man who has known suffering and wrote "Man's Search for Meaning" in 1945 not long after the liberation. Mr. Frankl mentions going from a being man, to becoming a number, to again becoming a man.

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Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. A mixed multitude also went up with them,

along with flocks and herds, a very large number of livestock. 26

e) Scripture also tells us that the Exodus was a corporate experience. Each month we refocus on tikkun olam. In this time of freedom, how aware are you of the suffering 27

of others? In what way are you an activist like Moses? How do you balance your personal liberation with communal liberation?

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 F. Leil Shimurim -- A Night To Be Guarded

At the end of 430 years, on that very day, all the hosts of the Lord went out from the land of Egypt. It was a night of watching by the Lord, to bring them out of the land of Egypt; so this same night is a night of watching kept to the Lord by all the people of

Israel throughout their generations. 28

In Nissan our forefathers were redeemed from Egypt and in Nissan we will be redeemed. 29

The Seder night is also known by its biblical reference, Leil Shimurim, a ‘night of vigil, or watching for G-d.

Exodus 12:3826

Repairing (or healing) the world.27

Exodus 12:40-2428

Tractate Rosh Hashanah 11a29

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In Exodus 12:42, the phrase leil shimurim appears twice and, according to Shemot Rabbah 18, refers not only to the first redemption in Egypt (Pesach) but the future redemption - the coming of Messiah.

World history was critically impacted on Leil Shimurim. It was a night of great excitement and anticipation. The Israelites had seen the power of their G-d unleashed upon the great nation of Egypt with its gods that represented the forces of nature. He had demonstrated that all nature was in the hands of the one G-d and Creator of all. Now His people would be delivered and brought to Himself. The birth of His nation would prove that He also was the Master of mankind’s history.

Centuries later, Yeshua and twelve close disciples would celebrate their last Seder meal together on another history-shaking “night of watching”. After the meal, by the full moon of Passover, they would make their way to an olive grove on the Mount of Olives. For Yeshua, as the Lamb about to be sacrificed, it would be a time of agonizing anticipation as the weight of mankind’s history pressed upon him. Twice he would plead with his disciples to keep vigil with him. We know from Scripture that they fell asleep. 30

Pause and Reflect 5

How do we as women live in the season of shimurim? What are our challenges?

Matthew 26:4030

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G. Chodesh Yehudah -- The Month of Judah 31

In the order of encampments, [Nissan] corresponds to the tribe of Yehudah, from whom

“the stump of Jewish royalty” will emerge. 32

The symbol on the standard of the tribe of Judah was the lion - the “king” of the animal world.

"Weep not; behold, the Lion of the tribe of Judah (Yehudah) the root of David, has

conquered, so that he can open the scroll and its seven seals." 33

In his prophetic vision recorded in the book of Revelation, John beheld the Passover Lamb of G-d, who lay down his life that all may be set free from bondage and enter the Kingdom of G-d. He says, “I saw a Lamb standing, as though it had been slain… and he went and took the scroll from the right hand of Him who was seated on the throne.” 34

And the elders fell before the Lamb and they sang a new song, "Worthy are you… for you were slain and by your blood ransomed many for G-d from every tribe and tongue and people and nation, and you have made them a kingdom and priests to our G-d, and they shall reign on earth." The Lamb, who is the Lion, is the King of these who shall 35

reign on earth when he sets up his throne in Jerusalem and establishes the Kingdom of his Father on earth, as it is in Heaven.

“Y’shua was “born to praise.” His lineage was from the house of the tribe of Judah whose name means 31

“praised and celebrated.” A very noteworthy concept is found in the Hebrew letters for the name Judah (transliterated from Hebrew as Yehudah). The Hebrew word Yehudah is spelled with the letters of G-d’s name Y/H/V/H but with a “D” or Dalet inserted. This letter Dalet means “door.” So from the meaning of its letters, Yehudah means “Door to Y/H/V/H.” How significant that the tribe of Judah was the “door” of Messiah’s entrance to earth. Even more so in that He then opened the “door” to heaven for us. And what a wonder that the letters describing the “Door to Y/H/V/H” make up the word defined as “praise.” Nancy Exley Morgan, Created to Praise, 7

Zvi Ryzman, The Wisdom of the Hebrew Months, Mesorah Pub., NY, 2009; 12732

Revelation 5:533

ibid 6-734

ibid 9-1035

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Pause and Reflect 6

a) What is the significance in that the Passover lamb was an offering eaten by the worshippers?

b) How is the story of the Passover lamb foundational for understanding the gospel?

c) In Revelation 15, why does John refer to the Song of Moses and the Song of the Lamb?

When Jacob blessed his sons before his death, he proclaimed to Judah, “Yehudah, you, your brothers shall acknowledge!” The translation Onkelos suggests that Yehudah 36 37

would be acclaimed by all his brothers due to the honesty and courage he evidenced in the issue with his daughter-in-law, Tamar. He immediately and openly acknowledged his guilt and said, “She is more righteous than I…” His admission saved her life. This 38

same regard for innocent life is illustrated when Judah wisely advises his brothers not to take Joseph’s life after they had thrown him in the pit. Yehudah also offered his life in 39

return for the freedom of his youngest brother Benjamin. 40

The Midrash notes the interesting fact that all his brothers would eventually be called by Yehudah’s name. “No one would introduce himself as a Reuvenite or a Shimonite – they would all refer to themselves as Yehudim.” 41

We see in the book of Esther that Mordechai, although he was of the tribe of Benjamin, is described as a Yehudi. “Now there was a Jew (Yehudi) in Susa the capital whose name was Mordechai, …a Benjaminite.” 42

Genesis 49:836

Considered to be the author of the Targum Onkelos (c. 110 CE).37

Genesis 3838

Genesis 36:26-2739

Genesis 18:3340

Bereishit Rabbah 98:5-641

Esther 2:542

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We also find evidence of this categorization in the book of Daniel, when “…certain Chaldeans came forward and maliciously accused the Jews (Yehudim) …to King Nebuchadnezzar.” Their charge being: “There are certain Jews...These men 43

(Shadrach, Meshach, and Abednego), O king, pay no heed to you; they do not serve your G-ds or worship the golden image which you have set up." Shadrach, Meshach 44

and Abednego chose to face the flames of the furnace and Daniel chose to be thrown into a den of lions rather than bow to a foreign idol. A factor that clearly separates the Yehudim from the people of the nations is their rejection of the worship of idols.

“If I perish, I perish…” These words of Esther, who was prepared to put her life at risk for the sake of her people, reflect a core characteristic of true Yehudim. The roots of this courage go back to the fathers of our faith, Abraham and Isaac. Abraham always acted in ready obedience to the commands of G-d, even when they went against every ounce of his reason. This was particularly highlighted when G-d commanded that he sacrifice Isaac and he acted counter to his deep instinct to preserve his beloved son. Abraham’s loyal obedience together with Isaac’s trusting, humble willingness to be bound on the altar as a sacrifice are glowing examples of putting nothing, no form of idol, not even one’s own life and aspirations, before one’s reverence of G-d – the Creator and Giver of life.

The meaning of having been created in the image of G-d is veiled in an enigma. But perhaps we may surmise the intention was for man to be a witness for G-d, a symbol of G-d. Looking at man one should sense the presence of G-d. But instead of living as a witness, he became an impostor; instead of being a symbol, he became an idol. 45

d) How can one move from being a witness of G-d to becoming an idol?

It is no surprise that the G-d of Israel chose to place His Name and to build the House of His Holy Presence, the Beit HaMikdash, in the portion of the Promised Land allocated to the tribe of Judah. When King Solomon built and dedicated the Temple, G-d promised:

Daniel 3:8-943

ibid 1244

Abraham Heschel, Fritz A Rothschild, Between G-d and Man , 239-24045

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Now my eyes will be open and my ears attentive to the prayer that is made in this place. For now I have chosen and consecrated this House that My Name may be there

forever; My eyes and My heart will be there for all time. 46

The place, haMakom, the Holy Mount where the Western Wall stands in Jerusalem today and remains of the Temple still rest, will abide for all time as G-d promised. He allowed the Temple to be destroyed in order that it might be built as a Living Sanctuary in the hearts of His people. With the blood of the Lamb on their hearts and in the power of His Spirit of Holiness, they were enabled to carry the light of His Presence and the truth of His Word into the nations to dispel the darkness of idolatry. The Lion of Judah, the offspring of David of the tribe of Yehudah, would indeed prevail and make the way for all “without G-d and without hope” to repent and to enter eternal life in the 47

Household of G-d.

The end brings us back to the beginning - Hallel. But as we learned in our study of Tishrei, sacred time moves forward not in a not in a straight line or a static circle but as an ascending spiral. And the same is true of hallel:

Hallel is ascension. It is praise that translates us into higher dimensions of His glory... 48

e) What role does our hallel play in dispelling the darkness of idolatry? The Son of G-d and Messiah of the world hallel’s His Father throughout eternity. Becoming the Word made flesh was in itself an act of hallel to His father (in the sense of shining and giving forth light). John wrote, “In Him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it...” “The Word became a human being and lived with us, and we saw His Sh’khinah, the Sh’khinah of the Father’s only Son, full of grace and truth.” 49

2 Chronicles 7:14-1646

Ephesians 2:1247

Nancy Exley Morgan, Created to Praise, 39-4048

John 1:4-5, 9, 14, CJB49

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He was truly “born to praise!”

Hebrews tells us, “But now...(G-d) has spoken to us through His Son, to whom He has given ownership of everything and through whom He created the universe. This Son is the radiance of the Sh’khinah, the very expression of G-d’s essence, upholding all that exists by His powerful word.” 50

When Yeshua left earth and returned to His Father in Resurrection glory, He took off His garment of flesh and revealed the essence of His being - Light! Today and forever He shines forth the glory and hallel of the Father’s image. He is the essence of hallel.

...at the joining of the egg and sperm in the womb a spark of light flashes. 51

So, too, the seed of Yeshua in us brings light. We are filled with the light of Yeshua’s life and, being children of light, are called light-bearers. Yeshua hallels - shines forth - through us as the Shekinah indwells us. We become expressions of hallel as his light radiates from our innermost beings.

f) We have been released from slavery, sin, bondage, brokenness… and Pharaoh. How, now, do we fulfill the reason we were created as well as celebrate our freedom? 52

But you, ADONAI -Y/H/V/H, are enthroned forever; your renown will endure through all generations. You will arise and take pity on Zion, for the time has come to

have mercy on her; the time determined has come...The nations will fear the name of Y/H/V/H and all the kings on earth your glory, when Y/H/V/H has rebuilt Zion, and

shows himself in his glory, when he has heeded the plea of the poor and not despised

Hebrew 1:2-3, CJB50

Dr. John Bruchalski of the Tepeyac Clinic in Fairfax, VA, says that, in his old life as a researcher at a 51

facility that did IVF, contraceptives and other practices, he and his colleagues used to conceive babies in petri dishes. They’d watch the sperm enter the egg, and they’d see a visible flash of light - an electrical signal the brand-new zygote sends to the mother’s brain, saying, “Hey! I’m here! You’re pregnant!” How blighted ovums” relate to ESCR

You may want to take a look at Psalm 102.52

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their prayer. May this be put on record for a future generation; may a people yet to be created praise Y/H/V/H. 53

For he has looked down from the height of his sanctuary; from heaven Y/H/V/H surveys the earth to listen to the sighing of the prisoner, to set free those who are sentenced to death, to proclaim the name of Y/H/V/H in Tziyon and his praise in Yerushalayim when

peoples and kingdoms have been gathered together to serve Y/H/V/H. 54

You are worthy, Y/H/V/H Eloheinu, to have glory, honor and power, because you created all things yes, because of your will they were created and came into being! 55

! 56

Le’Shanah haba’ah b’Yerushalayim! 

Next year in Jerusalem!

Psalm 102:12-1853

ibid 19-2254

Revelation 4:1155

Blue and White Gallery, Jerusalem56

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