Revelation 2

Update Ongoing 4.16.25

PREFACE

In chapters 2 and 3, John’s vision appears as communications to ‘seven assemblies.’ These two chapters have been misrepresented in commentaries, due to the text being filtered through foreign perspectives for 19 centuries.

A question to ask is, “What do these two chapters and the messages to the seven assemblies have to do with the mystical concepts through the rest of the book, beginning with chapter 4? (“…Come up here, and I will show you things which must take place after this.” – Rev. 4:1, See notes to )

Whereas there may have been seven literal groups at the time, the text presents as a view of seven archetypes among Israel. Though there are ‘rebukes,’ these are all to give opportunity for improving the connection to Hashem, in the world we are now in (Olam Hazeh) before the events of the rest of the chapters unfold, leading us to the World to Come (Olam Haba). As we will discuss, this framework of seven groups being rebuked, is mirrored in the Talmud.

There are a few particulars mentioned in places (i.e., the ‘Nicolatians’) that we may not have enough historic information to know precisely what is being referred to. We do present an explanation, not presented to date, which fits with the narrative of chapters 2 and 3.

The focus, as always, are the deeper spiritual concept being alluded to, that are not explained in the literal rendering of the text.

The Voices

The communication to these groups is sent through seven angelic messengers, as mentioned at the end of Chapter 1. Note that in all seven cases, the message includes a statement specific to that group as well as a statement that this for all the assemblies, indicating a connection between them.

As previously discussed, the number “seven” is used in Torah literature to be an incomplete structure, that can also represent a progression toward a goal. That each group receives a particular message that is also shared among all seven, resembles the Omer Count which functions in this manner.

See Chapter 1 notes for more on the number 7. For more on the Omer Count see the Aish Daily Omer Meditation

The following verse from Midrash Rabbah, concerning the Mount Sinai experience in the book of Exodus, describes G-d’s voice as ‘seven voices,’ which in turn went to seven heavenly messengers, similar to what we have in this chapter of Revelation.

These words the Lord spoke unto all your assembly… with a great voice, and it went on no more (Deuteronomy 5:19). R. Johanan said: It was one voice that divided itself into seven voices, and these into seventy languages. R. Simeon b. Lakish said: [It was the voice] from which all the subsequent prophets received their prophecy. The Sages said: It had no echo. R. Samuel b. Nahmani said in the name of R. Jonathan: How is it possible to say, The voice of the Lord is with power (Psalm 29:4)? Do we not know that no creature can withstand the voice of an angel, as it says, His body also was like the beryl… and the voice of his words like the voice of a multitude (Daniel 10: 6). Was it then necessary for the Holy One, blessed be He, of whom it says, Do not I fill heaven and earth? (Jeremiah 23:24) to speak with power? The meaning, however, of ‘The voice of the Lord is with power’ is that it was with the power of all voices.
Midrash Rabbah, Exodus 28:6

The Zohar denotes a similar concept, referring to “seven zones of earth,” each having ten divisions within it, thus creating the “seventy nations,” presided over by seventy angels:

Observe that whatever is engendered on earth grows through the stimulus of a celestial Chieftain who has charge over it, and that all on earth is shaped after a celestial pattern. There are on high seven firmaments, and seven zones of earth. Correspondingly, in the lower world there are seven graded firmaments and seven zones of earth. These, as the Companions have expounded, are arranged like the rungs of a ladder, rising one above the other, and each zone has ten divisions, so that there are seventy in all. Each one of these is presided over by a Chieftain, and these seventy Chieftains have under their charge the seventy nations of the earth. These seventy earth-divisions, again, border on and surround the Holy Land, as Scripture says: “Behold, it is the couch of Solomon; threescore mighty men are about, of the mighty men of Israel” (Song of Songs 3:7), there being, in addition to the threescore mentioned, ten concealed among their number. All these surround the Holy Land. This alludes to the upper world, and the same is reproduced in the lower world.
Zohar, Shemoth 30b

Seven is also associated with the number of people called to read from the Torah on Shabbat, they being representative of the total body. Note that in a similar manner, each of the messages to the seven assemblies in chapters 1 & 2 relay the message to all seven groups.

The going up to the bimah is called an aliyah (Hebrew: עליה) which means an ‘ascent.’ This is more than the physical act of getting up from their seat. The people who read, represent the “seven voices of God.”

“The celestial holiness is thus diffused through the whole, especially on the day of Sabbath. On that day seven persons are called up to take part in the public reading of the Law, corresponding to the seven voices.”
Zohar 2:206a

Seven Archetypes

In the Talmud, there is a discussion around the “seven types” of Pharisees. What is fascinating is that just as with the seven groups in Revelation, there are five groups presented in a more “negative light.” There is alsp one we might think of as, “good but needing improvement,” and one that may be considered closer to a “role model.”

Our Rabbis have taught: There are seven types of Pharisees: the shikmi Pharisee, the nikpi Pharisee, the kizai Pharisee, the pestle Pharisee, the Pharisee [who constantly exclaims] What is my duty that I may perform it? the Pharisee from love [of God] and the Pharisee from fear. The shikmi Pharisee. He is one who performs the action of Shechem. The nikpi Pharisee — he is one who knocks his feet together. The kizai Pharisee  R. Nahman b. Isaac said: He is one who makes his blood to flow against walls. The pestle Pharisee Rabbah b. Shila said: [His head] is bowed like [a pestle in] a mortar. The Pharisee [who constantly exclaims] What is my duty that I may perform it?’But that is a virtue! Nay, what he says is, What further duty is for me that I may perform it? The Pharisee from love and the Pharisee from fear. Abaye and Raba said to the tanna [who was reciting this passage], Do not mention the Pharisee from love and the Pharisee from fear; for Rab Judah has said in the name of Rab: A man should always engage himself in Torah and the commandments even though it be not for their own sake, because from [engaging in them] not for their own sake, he will come [to engage in them] for their own sake. R. Nahman b. Isaac said: What is hidden is hidden, and what is revealed is revealed; the Great Tribunal will exact punishment from those who rub themselves against the walls.
Talmud Sotah 22b

A brief overview of these characteristics follows. Similar comparisons to the ‘rebukes’ may be found in the gospels regarding statements made of certain Pharisees. (i.e., Matthew chapter 23, Mark 12:38-40, Luke 11:37-54.)

The seven groups from the Talmud follow:

Shikmi

The “action of Shechem” is referring to the person (and people) of that name in Genesis 34. They all agreed to be circumcised, but this was out of wrong motives. Regarding the Talmudic passage, this would be a Pharisee seeking something for himself and not in true service to Hashem.

Nikpi

The reference here would be toward one with a false humility, making a show of his ‘observance,’ to draw attention to himself. The Jerusalem Talmud refers to this as one who says to others, “Spare me a moment that I may perform a commandment.”

Kizai

The reference to “one whose blood flows on the walls” is the Pharisee not applying Torah properly, as he is blind to what is right in front of him, to the point he walks into a wall. The Jerusalem Talmud refers to this as the “bruised Pharisee.”

Pestle

A pestle is a tool with a bent head. This would indicate a person who continually walks bent over displaying false modesty.

“What is my duty that I may perform it?”

This is one who feels he has fulfilled his obligations and questions what there is for him to do. The Jerusalem Talmud records this as the “Calculating Pharisee” who is always saying, “Tell me what good deed I may do to offset a bad one.” This resembles the story of the young man who approached Yeshua with such a question in the gospels, who stated he had kept all the commandments and wanted to know what next to do. (Matthew 19:16-22)

Love and Fear

The next two categories have a more ‘positive’ aspect to them. The Pharisee “from love” would be one who observes the commandments of G-d for their own sake (i.e., pure love for G-d.) The one “from fear,” may be seen as operating to some degree out of fear of punishment from G-d. As indicated in the Talmudic passage, the goal for this person is to mature in his intention.

These two groups bear close resemblance to the groups at Smyrna and Philadelphia in our text. The specific instruction to former to “not fear” reflecting this, as well as the positive statements made to the latter.

Rebuke

For the Lord chastens the one He loves, as a father placates a son
Proverbs 3:12

You shall know in your heart, that just as a man chastises his son, so does the Lord, your God, chastise you.
Deuteronomy 8:5

For whom the Lord loves He chastens. And scourges every son whom He receives.”
Hebrews 12:6

Most people understand that “rebuke” from the mouth of G-d, the messiah, a prophet, or any tzaddik (righteous person), is for the benefit of the recipient — except for when it comes to Yeshua and the Pharisees in the gospels. This is the result of the practice of understanding the New Testament outside of its framework of Jewish Torah spirituality.

The words from Yeshua, though harsh at times, had but one intention – to lead his fellow Jews back onto the Torah path.

This is explained in the teachings of Rabbi Nachman of Breslov:

Mashiach’s job is to bring everyone back to God, even the worst sinner. … “Proper rebuke thus strengthens the soul by The rectification for one who has sinned and weakened his soul is the ‘Voice of Rebuke’.” … “There is a garden where fragrant smells and fear of God bloom. For (Genesis 2:10), ‘The river flows from Eden and waters the Garden…’ ‘River’ represents the Voice of Rebuke as in (Psalms 93:3), ‘The rivers have lifted their voice.’ This ‘voice’ which waters the garden (the sweet smells) stems from Eden, the source of the ‘Song of the Future’.” … We see then that the Voice of Rebuke is rooted in Eden, which corresponds to Keter, the source of Maschiach’s vitality. … Mashiach will possess this “Voice of Rebuke” because MaShIaCh is like MaSIaCh, “one who speaks.” Since Mashiach is bound together with all souls through his sense of smell (i.e., “the nose”), he will be able to rebuke everyone properly, to arose awe within them and draw them closer to God. His voice will be the flowing “River” from Eden, from which emanate aromatic fragrances, so that everyone will be drawn to the “savory smell” of Mashiach.
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer

There is an important concept to introduce here (that will be elaborated upon as we move forward), which is, midah k’neged midah (“measure for measure”) where G-d’s ‘reaction’ is properly suited to the situation — most often related to something inappropriate being done.

As these congregations all have something “good and bad” said of them, we can expect to see different types of warnings, corrections and promise of rewards.

“According to one’s behavior, Heaven behaves with him.”
Mishna, Sotah 1:7

Revelation 2:1

To the angel of the assembly in Ephesus write: He who holds the seven stars in his right hand, he who walks among the seven golden menorahs says these things:

The terminology is the same seen earlier in Revelation 1:12-19. One with the seven stars in the midst of the seven menorahs reinforces the theme of groom and bride, as the Menorah is symbolic of the Shekinah, the “Divine Presence,” which is with Israel through their exile.

The term Ruach Hakodesh (Holy Spirit) is often used in this same sense as Shekinah, representing the idea of G-d both among us and within us.

This attribute (Malkhut) because it opens up to all the other spheres (sefirot) is the essence of Ruach Hakodesh, the “Holy Spirit,” from which all the prophets enter the world of prophecy, for the prophets often use this word. This is why the prophets so use this cognomen (alternate term) for the Shekinah in so many places.
Sha’are Orah (Gate 1/Malkhut), Rabbi Yosef Gikatilla

(See diagram below for the framework of the Sefirot/emanations of G-d.)

Christianity has assigned a ‘masculine’ designation to the Ruach Hakodesh which is incorrect and diminishes a key aspect of reality and our understanding of Hashem. Both Ruach and Shekinah relate to the feminine ‘part’ of the Image of G-d (Genesis 1:27) and the concepts of ‘bride’ and ‘receiving’ what G-d ‘bestows,’ (the ‘masculine dimension).

(Regarding our relationship to the “divine Bride,” see notes to chapter 1 regarding the “body of mashiach.”)

The feminine aspect of spirituality is in no way inferior to its masculine counterpart. The diminishment of the feminine in our world (the deeper understanding of Genesis 3:16), which is both physical and spiritual, is a temporary construct lasting from the banishment from Eden until the messianic kingdom – the ‘7th’ millennium.

In fact, the feminine dimension has a unique aspect to it:

The feminine aspect of the Sefirot has much deeper roots, in “the beginning that cannot be known…” That’s the meaning of the verse, “A woman of valor is the crown of her husband.” The crown is above the head and empowers a king to rule.
Tzvi Freeman, Chabad

The view of the divine feminine as recipient is connected to her being the Ruler, namely of allocating power, and the understanding of her nature solely as recipient would be a distortion.
The Privileged Divine Feminine in Kabbalah, Moshe Idel

As it is called Malkhut, the tenth, Nukveh (female) as She is female, as a bride that sits with the bridegroom, and this is why she is called Shekinah, which her name is the acronym of the words Sham Kallah Yoshevet neged he-Hatan (There the bride sits in front of the bridegroom).
The Privileged Divine Feminine in Kabbalah, Moshe Idel

We elaborate much more on this in our ongoing Shir Hashirim (Song of Songs) Project. 

As mentioned, the one with seven (stars) walking among the seven (assemblies) is reminiscent of the Omer Count, where seven aspects of the seven lower Sefirot (called the ‘middot, meaning ‘measures’ or ‘norms’) are examined within each other (within our lives), totaling 49 combinations of ‘understanding.’

This leads us to the fiftieth day after Passover, called Shavuot (‘weeks’) and giving of the Torah, which represents ‘freedom.’ Note when the Hebrews were ‘freed’ from Egypt, it was to receive the Torah. Multiple times in Exodus, Moses informs Pharaoh of Hashem’s instruction to, “Let my people go (freedom), so they may serve Me (according to My Revelation, the Torah, that they will receive at Sinai.)

The ‘fiftieth’ is associated with the Sefirah of Binah, (primary meaning ‘understanding.’) The concept of the “fifty gates of understanding,” is the path through the 49 days of the Omer, arriving at Binah on Shavuot. Binah is understood as the “upper feminine aspect” of the Shekinah — the spiritual persona (‘partzuf’) of ‘mother. This is the feminine aspect of the “Image of G-d” in Genesis. It is also known as the upper dimensions of Jerusalem and the Temple.

We find all three of the above concepts in this kabbalistic verse, where Paul is contrasting the present state of the (lower) Shekinah in exile, to its (future) upper/proper state of freedom:

Jerusalem above is free, which is the mother of us all.
Galatians 4:26

The entirety of the corrections expressed in chapters 2 and 3, with the one ‘with seven among the seven,’ points to the path of teshuvah (‘return’) another concept/term associated with Binah. This is the ‘return’ to the correct path toward the Creator and our true self, made in the Image of G-d, which is ‘male and female’.

Because narrow is the gate (Malkhut) and difficult is the way (‘all’ above, as discussed) which leads to life (Binah, as Torah is life), and there are few who find it.
Matthew 7:14

The weekly parsha beginning with Genesis 12:1, called “Lech Lecha.” can be translated as “go to your self,” It relates to Abraham’s personal inner journey, through what we read about him.

Revelation 2:2

I know your works, and your toil and perseverance, and that you cannot tolerate evil men, and have tested those who call themselves emissaries, and they are not, and found them false.

Revelation 2:3

You have perseverance and have endured for my names sake, and have not grown weary.

Their ‘works’ are referred to here in a positive manner. There is more to this, however, as will see.

The statement that there are ‘evil’ elements among them, is expressed in different ways through the messages to the seven groups. This is reflective of the parable of the “tares among the wheat” in the gospels. We will address this in detail with the second assembly of Smyrna.

The concepts of testing and perseverance relate to the Sefirah of Hod, while that of endurance corresponds to its ‘partner’ the attribute of Netzach. (See Netzach and Hod: Means to an End.) The lower sefirot are very ‘action oriented’ with regard to matters in our ‘physical’ existence. (Note their ‘proximity’ to Malkhut on the Tree of Life diagram of the Sefirot below.)

Revelation 2:4

But I have this against you, that you left your first love.

Revelation 2:5

Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your menorah out of its place, unless you repent.

Breaking down what we have thus far:

• The “first works” mentioned in verse 5 as “needing to be done,” stand in contrast to verse 2, where their works are recognized ‘positively.’
• In between these two ‘conflicting’ comments, stands the statement of them having “left their first love.”
• There is a warning of having the menorah removed if they do not take corrective action.

We will now explain the connection between these elements.

Malkhut, the Menorah and the Shekinah

The concept of a ‘first,’ with regard to our path toward G-d, is mentioned throughout Torah literature and carries over into the New Testament texts.

A key example is this verse from the gospels.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”
Matthew 6:33

This is a very kabbalistic concept that breaks down as follows:

Seek ye first the kingdom of G-d and His righteousness …

“Kingdom” in Hebrew is Malkhut, the ‘first’ of the Sefirot on our ‘path’ of connection to G-d.  (Matthew 6:33, 7:14 above.) Among other terms, it is called the “first gate” in kabbalistic literature.

In brief, God, who is infinite and ungraspable, expresses Himself and relates to man through His supernal attributes, which He also created. Malchut is both the last of the ten sefirot and the vessel through which the other nine express themselves in the world. This results in the revelation of the kingship of God.
The Rose Among the Thorns, Rabbi Peretz Auerbach

(Also refer back to the Moshe Idel citation in verse 2:1 regarding the Shekinah’s role of allocating of power within creation.)

Synonymous with Malkhut being the source of G-d’s ‘expression’ around us, is the idea of the Shekinah, the divine presence “in our world.” We ‘recognize’ that G-d is in our world, as well as “in the heavenlies.”

The is mentioned in this 12th century kabbalistic text, which will be cited further in this part of our study.

Our sages aroused us with this rule, “The kingdom (malkhut) of earth is the same as the kingdom of heaven.
Sha’are Orah (Gates of Light) Gate 1, Rabbi Yosef Gikatilla

It is critical to understand that there is no division at all with the Creator. However, we (at this time) only experience G-d from our own fractured/limited reality and perspective, which are His ’emanations’ (Sefirot) within existence. This is important regarding the error of this first group of seven, as we will explain.

In order for something to work properly, there has to be a system. The worlds (of existence) and Sefirot are the system of Hashem’s internal Will. They do not create a separate entity besides Him. Everything that happens or that we see is all contained in His Divine Will. The Shekinah and Hashem are one entity and being. Thinking of these in duplicity is a huge mistake.
Tikkun Shekinah, Reb Moshe Steinerman

We again present the “Tree of Life” diagram with the arrangement of the 10 sefirot.

The Tzaddik, Tzedek and Tzedakah

We pause here to introduce some critical ideas relating to path of connection between G-d and us, “heaven and earth,” the “groom and bride,” etc.

An important concept is that of the tzaddik, the truly “righteous person” who lives solely for Hashem.  This idea is foundational to that of the messiah, who is the tzaddik among the tzaddikim. (See our Messiah Connections project which is dedicated to this.)

Such a person functions in the highest capacity of connecting us ‘below’ to G-d ‘above.’

He (the tzaddik) is a talpiyot – the elevation for all to turn to.
Tikunei Zohar 6:145b [Berachot 30a]

Through faith, one can benefit by learning and otherwise associating with such a person.

“One who attached himself to the true tzaddikim has true faith. Mashiach is the true tzaddik. One who accepts Mashiach will receive from him pure faith, and will not have misplaced his faith.”
Mashiach – Who? What? Why? How? Where? When?, Chaim Kramer

A tzaddik can help the person along their path, providing correction to any past/present situation, as well as guidance going forward.

“Attachment to the tzaddik is a most significant principle. It helps man ascend on the ladder of piety and holiness to his preordained goal of attachment to G-d (Gen.28:12; Jn.1:51). It offers man concrete means to remain forever aware of ultimate reality, of his ultimate nature and purpose in life. The tzaddik is a physician of the soul, providing both preventative and therapeutic medicine for man’s soul.”
Hilchot De’ot 2:1; Shemonah Perakim, ch.3

The concept of ‘righteousness’ in the same clause in the Matthew 6:33 verse above, is associated with Malkhut and is part of a threefold connection that includes the Sefirot of Malkhut and Yesod, and the ‘path’ between them. (Refer to the Tree of Life scheme of the Sefirot above.)

Sefer Sha’are Orah explains how Yesod is associated with the name El Chai (Living G-d) as well as the concept of the tzaddik (righteous person). Malkhut is connected to the name Adonay and to the concept of tzedek (righteousness).

The Warning

The warning to the assembly at Ephesus is a very stern one — removal of their menorah from its place. The accusation is one of abandonment of the “first love.” Applying the principle of “midah k’neged midah” (measure for measure) this ‘removal’ would be equivalent to the punishment of being “cut off” from the assembly of Israel, known as kareth.

As the Shekinah (Divine presence) is with Israel, even in exile, there is a relationship between the menorah and shekinah. Removal of the menorah is equivalent to separation from the Shekinah (kareth).

The Holy One would never leave His people in captivity without His Presence. Thus it goes without saying that when Jacob went down to Egypt, the Holy One, and His Shekinah, and all the holy heavenly beings, and all the Chariots, went down with him.
Zohar 2:5a

We will examine three examples related to this — two from the Torah and one from the New Testament.

Example 1: The Sin of Nadab and Abihu

Going back to an earlier comment above:

The “first works” mentioned in verse 5 as “needing to be done,” stand in contrast to verse 2, where their works are recognized. In between the two, stands the statement of them having “left their first love.” There is a warning of having the menorah removed if they do not take corrective action.

The indication here is that this group is doing something they should do, but not in the correct manner, which somehow relates to the disconnect with the “first love.” Though this may seem “not such a big deal,” the threat of being cut off indicates otherwise.

The great 13th century kabbalist, Moses ben Nachman (Nachmanides) offers a fascinating explanation to why Aaron’s sons, Nadab and Abihu died after engaging in the incense offering, which relates to our verse in Revelation.

Two important points to keep in mind:

• The role of the priest had very strict criteria. This applied to his function and personal life.
• The concept of the offering of the incense is rooted in the meaning of the Hebrew word for it — keterot, which is to “connect.” This unification is between “below and above” and is cyclical, going “up and down.” (This is represented in Jacob’s dream in Genesis 28:12.)

Note the command given regarding this offering:

You shall offer up on it no alien incense …
Exodus 30:9

The term ‘alien’ here is זוּר (‘zoor’) which has a meaning of “deviating from a proper path” — our path of ‘connection.’

The link from below to above (as the incense and its aroma literally ‘rises’) is understood kabbalistically as “elevating the bride (in exile below) to the groom above.” These two spiritual personae are expressed in terms of the sefirot of Malkhut and Tiferet.

Anything which “cuts off” the bride from her groom is a VERY serious ‘category’ of sin, as it directly interferes with the cyclical flow of divine energy.

This is tied directly to the concept of “the Name of G-d being made One,” as we find here:

And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one.
Zechariah 14:9

This is the primary expression of Hashem’s ultimate plan. That which works directly against this, is “separating the bride from the groom.” This ‘separation’ merits kareth, being cut off, which can result in exile or death.

An interesting note here is that a Hebrew term for ‘blasphemy’ is גָּדַף (gadaph), has an ancient meaning, ‘to cut off.’

The incense offering, when done correctly, works toward this unification. So, what went wrong with that of Nadab and Abihu that merited their dying?

Regarding the quotation below, each of the Sefirot is associated with one or more ‘names’ of the Creator. Tiferet, as it stands in for the entire group within Creation, is connected to the most holy name YHVH. It is also called by other terms such as Hakadosh Baruch Hu (the Holy One, blessed be He) and the “Unique Name” of G-d. Being “balance in harmony,” Tiferet also called by terms such as compassion (rachamim) or mercy (as is used below).

Malkhut has an aspect of ‘judgment’ to it, especially when something is causing it (the bride) to be separated from Tiferet (the groom).

The error of Aaron’s sons is explained as follows:

In plain words, their eyes were focused only on the groom and not elevating the bride to him, thus causing the cycle of divine energy to be cut off — meriting themselves to be “cut off.”

Note: The same concept of ‘connection’ is found in the root meaning of other terms:

In addition, the terms sukkot and sukkah mean “weaving together,” for this same purpose.

Thus, while Nadab and Abihu “did the work,” they failed the “first love,” the bride, by not elevating her to her groom.

The Ramban makes clear how serious the concept of the divine presence in our world is and the impact of “cutting between,” as it relates to the “Name of G-d being (made) One” again is.

A Plot Twist

A truly amazing aspect of the death of Nadab and Abihu, is that even their error is seen as a ‘positive,’ revealing a greater awareness of G-d among the people.

The first clue is from the Torah directly, in a very peculiar statement by Moses, immediately following their incident and deaths in the previous verse.

Then Moses said to Aaron, “This is what the Lord spoke, when He said, ‘I will be sanctified through those near to Me, and before all the people I will be glorified.’
Leviticus 10:3

Moses is referring to Nadab and Abihu as those ‘near’ to Hashem and how through their (‘incorrect’) action, He would be sanctified.

That seems a bid strange at first. A midrash on this verse explains:

Do not read bich’vodi, ‘through My glory,’ but bim’chubadai, ‘through My gloried ones.’ Moses said to Aaron, ‘Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than either of us!’ When Aaron heard that his sons had been God-fearing, he remained silent and was rewarded for his silence.
Midrash Rabbah Vayikra 12:2

As we discuss in verse 10 below, all things work toward Hashem’s singular purpose. (Romans 8:28)

Example 2; The Days of Noah

The story of the generation of Noah brings two examples of “cutting between” the bride and groom.

Part A: Coveting/Injustice/Robbery

Another example of people meriting death, is a rather big one — the flood in Noah’s day. Here we have something well beyond only two people dying. We know from the literal reading of the Torah, that the inhabitants of the world had done something egregious enough to merit death.

And the Lord saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the Lord regretted that He had made man upon the earth, and He became grieved in His heart. And the Lord said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.”
Genesis 6:5-7

As human beings continually fail G-d, what was it that tipped the scale here, meriting the death of everyone?

The Torah gives a short comment on the details:

Now the earth was corrupt before God, and the earth became full of violence. And God saw the earth, and behold it had become corrupted, for all flesh had corrupted its way on the earth. And God said to Noah, “The end of all flesh has come before Me, for the earth has become full of violence because of them, and behold I am destroying them from the earth.
Genesis 6:11-13

Interestingly, the translation on the Chabad.org website uses the term ‘robbery’ where the word ‘violence’ appears. This is because the word חָמָס (chamas) has to do with injustice — the very opposite of tzedakah, which is both righteousness and ‘charity’ (see previous notes above).

The term for ‘corruption,’ also mentioned in these verses, has to do with destruction of something (good), often meriting divine judgment.

Several sources imply the sin of robbery/theft was critical in “G-d’s decision” to destroy the world:

“And G-d said unto Noah, the end of all flesh is come before me. R. Johanan said: Come and see how great is the power of robbery. For lo, though the generation of the flood transgressed all laws, their decree of punishment was sealed only because they stretched out their hands to rob, as it is written, for the earth is filled with violence through them, and, behold, I will destroy them with the earth. And it is ‘also written, Violence [i.e., robbery] is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor any of theirs: neither shall there be wailing for them.”
Talmud, Sanhedrin 108a

“It is like the case of a basketful that is full of iniquities. Which of these discredits the basketful? Robbery.”
Midrash Rabbah, Leviticus 33:3 

“To rob a fellow-man even of the value of a perutah [a very small amount] is like taking away his life.”
Talmud, Baba Kama 119a 

“Ordinary robbery is worse than the robbery of the Most High.”
Talmud, Baba Bathra 88b 

What we had with the generation of the flood, was the destruction of the “path of tzedakah” (mentioned above in Sha’are Orah, above). Specifically, human beings had lost all sense of seeing the “divine presence” in others, effectively cutting off the shekinah — within others and among themselves (as mentioned earlier).

A Little Gematria

Rabbi Yiztchak Ginsburgh (inner.org) gives a fascinating insight into the “cumulative nature” of the Ten Commandments. Everything “pours into the tenth” (the receptive aspect of Malkhut, the 10th sefirah), giving it a sense of importance that may be greater than what most think of.

The aspect of coveting directly leads to injustice (‘robbery,’ etc.) and violence against the divine presence (Shekinah) within the person one treats in such a manner.

He offers the following kabbalistic insight regarding the relationship between these things and the role of numbers in the Torah:

Part B: Illicit Sexual Activity

Note how many Torah commands deal with sex, from adultery, to men engaging in sex with other men, incest, bestiality — and how these all merit kareth, in the form of the death penalty. This has everything to do with the Shekinah within each person.

The term Shekinah connects to yet another concept. It is related to the word mishkan, the Tabernacle, the predecessor to the Temple. The Shekinah (also called the Ruach Hakodesh/Holy Spirit as mentioned above) resides in the ‘temple’ of our bodies,

Consider this to how the ‘bride’ (those faithful to Hashem and the Shekinah within/among them) is mentioned in these texts:

For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Mashiach.
2Corinthians 11:2

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.”
Revelation 21:9

The following passages from both Zohar, Midrash and Talmud discuss the sexual sins of Noah’s time:

“There is no sin in the world which so much provokes the anger of the Almighty as the sin of neglecting the covenant, as we read, “a sword that shall execute the vengeance of the covenant” (Leviticus 26:25). The proof is that in the generation of the Flood the measure of sin was not filled up until mankind became (sexually) perverted and destroyed their seed.”
Zohar 1:66b

“The men of the generation of the Flood used to act thus: each took two wives, one for procreation and the other for sexual gratification. The former would stay like a widow through- out her life, while the latter was given to drink a potion of roots, so that she should not bear, and then she sat before him like a harlot, as it is written, He devoureth the barren that beareth not, and doeth not good to the widow (Job 24:21). The proof of this is that the best of them, who was Lamech, took two wives, Adah, [so called] because he kept her away (ya’ade) from himself; and Zillah, to sit in his shadow (zillo).”
Midrash Rabbah, Genesis 23:3

“The Generation of the Flood were blotted out from the world because they were steeped in whoredom. R. Samlai observed: In every instance where you find the prevalence of whoredom, an androlepsia (a form of reprisal in Greek culture) comes upon the world and slays both good and bad. R. Huna says in the name of R. Jose: The Generation of the Flood were only blotted out of the world on account of their having written hymenean songs for sodomy. R. ‘Azariah in the name of R. Judah son of R. Simeon and R. Joshua b. Levi in the name of Bar Kappara say: We find that the Holy One, blessed be He, is long-suffering towards every offence except whoredom, and there are numerous texts to bear this out.”
Midrash Rabbah, Leviticus 23:9 

“Hence it is written, For they were fair, which refers to virgins; And they took them wives, refers to married women, Whomsoever they chose: that means males and beasts. R. Huna said in R, Joseph’s name: The generation of the Flood were not blotted out from the world until they composed nuptial songs in honour of pederasty and bestiality. R. Simlai said: Wherever you find lust, an epidemic visits the world which slays both good and bad.”
Midrash Rabbah, Genesis 26:5

“For all flesh had corrupted his way upon the earth. R. Johanan said: This teaches that they caused beasts and animals, animals and beasts, to copulate; and all of these were brought in connection with man, and man with them all.”
Talmud, Sanhedrin 108a 

With the above examples, related to Noah’s time, we see the seriousness of denying the divine presence of G-d in the world (the Shekinah) in terms of sinning “against the divine presence within ourselves,” (as well as against it in others), via inappropriate sexual relations.

Again, a reciprocal view is found in a New Testament letter:

Now the body is not for sexual immorality but for the Lord, and the Lord for the body. And God both raised up the Lord and will also raise us up by His power. Do you not know that your bodies are members of mashiach? Shall I then take the members of mashiach and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” But he who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from G-d, and you are not your own?
1 Corinthians 6:13-19

Example 3: Blasphemy of the Holy Spirit

The term ‘Shekinah’ relates to both the word shachen, which is a ‘neighbor,’ and to shochen, meaning “to dwell within.” Thus, there is both a dimension of this “among the people,” (i.e, Israel, the ekklesia, etc.) as well as ‘internally’ within each of us (our body being a ‘temple’ of the Ruach/Shekinah).

The following verses have been subject to countless interpretations, and often ‘concern’ by people worried they have somehow committed this “unpardonable” sin.

Now when the Pharisees heard it they said, “This fellow does not cast out demons except by Beelzebub, the ruler of the demons.” But Yeshua knew their thoughts, and said to them: “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore, they shall be your judges. But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.  Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. He who is not with Me is against Me, and he who does not gather with Me scatters abroad. “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.
Matthew 12:24-32

Note the underlined reference to “the kingdom of G-d” has come upon you.” Kingdom (Malkhut) is direct reference to the Shekinah (Holy Spirit) as mentioned earlier. This ties into the final statement made regarding ‘blasphemy’ against this.

This is a similar theme as in our previous example. When the divine presence (Holy Spirit/Shekinah) within another person is “cut off,” in this case by equating it with evil (Beelzebub) the “measure for measure” punishment is one of kareth. Note the use of the term ‘blasphemy’ (gadaph) here, which means to cut away, as mentioned previously.

In this case it is expressed dramatically as in “not being forgiven in this age or the next.” This bears resemblance to the following (from the Ramban book mentioned earlier) as relating to creating division within the “divine unity” of Hashem:

In connection with the belief in Divine Unity, Ramban also informs us that the denier of it is considered an idol worshiper.  And the halakha stipulates that an idol worshiper loses his Jewish identity regarding all laws of the Torah … and privelege of belonging to the Community of Israel.
Ramban: Philosopher and Kabbalist, Chayim J. Henoch

Babel Side Note

The Ramban, in the book cited earlier, makes a point with regard to the generation of the Tower of Babel. Although what they did was inappropriate, they did not transgress by causing separation between the bride and the King. In fact, their action was one of attempting to connect below to above — they just went about that the wrong way. Thus, their punishment was less severe.

Revelation 2:6

But this you have, that you hate the works of the Nicolaitans, which I also hate.

As mentioned, neither Scripture or historical documents to date, give us a certain answer as to what these ‘Nicolaitans/ were involved with, that Yeshua would hate so much. Our first clue is found in later verses of this chapter:

Speaking to the assembly at Pergamos, Yeshua says:

But I have against thee a few things: That thou hast there those holding the teaching of Balaam, who did teach Balak to cast a stumbling-block before the sons of Israel, to eat idol-sacrifices, and to commit whoredom; so hast thou, even thou, those holding the teaching of the Nicolaitans — which thing I hate.
Revelation 1:14,15

It may be that the sin of the Nicolaitans is that which is mentioned just before the next reference to them, as seen in verse 14. If this is the case, the sin is related to that of Balak and Balaam with the sons of Israel, as found in the book of Numbers, chapters 22-24. This involved the women of Moab seducing the men of Israel, which included acts of idolatry as part of their “offer.”

Another explanation to the sin of the Nicolaitans has to do with the establishment of a separate class of individuals that had “special status” with G-d, over and above the common people. This is found in the two Greek words that are combined to make the word Nicolaitin, those being; nikos, meaning “to conquer” (Strong’s #3534) and laos, meaning “people.” (See notes to the Erev Rav in verse 9.)

This is reflected in the following commentaries on the Erev Rav, the cause of much of Israel’s problems:

“The Divrei Hayim says: ‘Before the arrival of Messiah, most of the Rabbis will be from the Erev Rav, because Israel in themselves are holy, but the Erev Rav only works for their own benefit … wanting to rule over public … one should only join with those who truly serve G-d’.”
Divrei Hayim, Vayakheil, ‘Omissions’

We will address this and other aspects of the erev rav (the spiritual concept of a “mixed multitude”) in the discussion around the group from Smyrna, in much greater detail.

Revelation 2:7

He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.

Note that this promise, though particular to this issue, is made to all the “assemblies,” as we see in each of the seven messages. As each group is part of a composite entity of seven (as mentioned earlier), the words can apply to all the “types” of assemblies, and to any individual within any type of assembly. Thus we have the concept of “seven with the seven,” resembling the Omer Count, as previously mentioned.

This section ends by associating the one who ‘overcomes’ (the disconnect with the Shekinah) with the reward of eating of the Tree of Life. Interestingly, this passage from the Zohar connects the Shekinah (called the Matrona here) as being the path to the “Tree of Life.”

‘How many thousands, how many myriads, of celestial cohorts surround the Holy One and follow in His train! Princes of supernal countenances are there, and beings full of eyes; lords of the sharp weapons, lords of the piercing cry, lords of the heralding trumpet, lords of mercy, lords of judgment; and above them the Lord has appointed the Matrona to minister before Him in the Palace. She for her own bodyguard has armed hosts of sixty different degrees. Holding their swords, they stand around Her. They come and go, entering and departing again on the errands of their Master. Each with his six wings outspread they circle the world in swift and silent flight. Before each of them coals of fire burn. Their garments are woven of flames from a bright and burning fire. A sharp flaming sword also is at the shoulder of each to guard Her. Concerning these swords it is written: “The flaming sword which turned every way to keep the way of the tree of life” (Genesis 3:23). Now, what is “the way of the Tree of Life”? This is the great Matrona who is the way to the great and mighty Tree of Life. Concerning this it is written: “Behold the bed which is Solomon’s; the three score valiant men are about it, of the valiant of Israel” (Song of Solomon 3:7), namely, the Supernal Israel. “They all hold swords” (Ibid. 8), and when the Matrona moves they all move with her, as it is written: “and the angel of God, which went before the camp of Israel, removed and went behind them” (Exodus 14:19). Is, then, the Shekinah called “the angel of the Lord”? Assuredly!
Zohar 2:50b,52a

Revelation 2:8

To the angel of the assembly in Smyrna write: The first and the last, who was dead, and has come to life says these things:

The message to ‘Smyrna’ is one of two (with Philadelphia) that are more ‘positive,’ with Smyrna needing some aspect of correction.

There are multiple references to the theme of ‘death’ regarding this specific group.

• The name “Smyrna” has a Hebraic root from the word myrrh, a balm used to anoint the dead.
• The salutation is said to be from the one who was dead
• This group is encouraged to be “faithful unto death” in verse 10. The Hebrew name Myrna means “anointed unto death.”

Yeshua’s salutation is from the Aleph-Tav (the “First and the Last” – see notes to chapter 1), who was dead and resurrected. The mention of resurrection is found prior to verse 10, where He asks those following Him to be ready to die for Him.

This correlates to his statement in John’s gospel:

“Yeshua said to her, I am the resurrection, and the life: he that believes in me, though he were dead, yet shall he live.”
John 11:25

This reference to the power of resurrection is found in the Zohar and associated with Jacob, a major messianic figure:

The Holy One reveals His dominion and power in all things, a power which shall never be shaken. He manifested His power in the Patriarchs, and particularly in Jacob. Now Jacob is united with the Tree of Life, over which death has no dominion, since in it all life is contained, emanating from it unto all those who are in perfect union with it. For this reason Jacob did not really die. He died in a physical sense when he gathered up his feet into the bed (Genesis 49:33), which bed is mysteriously called the bed of Solomon (Song of Songs 3:7).
Zohar 2:48b

Revelation 2:9 

I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.

Poor but Rich

The poor man has it all, but not content with anything.
While the rich man’s hands are empty, but he’s sitting like a king.
“Fire of Heaven/Altar of Earth,” Matisyahu

This assembly is considered to be “rich” as opposed to that of Laodicea in the next chapter, which has great material wealth, but can’t see its own spiritual poverty. The relationship between spiritual and material concerns is important in the book of Revelation. In the later chapters we see G-d’s judgment coming against those whose sole concern was with material wealth of the world. (i.e., Matthew 6:24, 1st Timothy 6:10)

Midrash Rabbah goes as far as saying that material wealth goes into Edom, which is comparable to Rome (or Babylon), each representing the kingdoms on earth (in the last days):

“Another interpretation of ALL THE RIVERS RUN INTO THE SEA: All wealth only goes to the kingdom of Edom, and the kingdom of Edom is never filled; for R. Levi said: It is written, So the eyes of man (adam) are never satiated (Proverbs 27:20), i.e. the eyes of Edom are never satiated. Do you mean to say that when wealth enters Edom it never returns to its owners? Therefore the text states, UNTO THE PLACE WHITHER THE RIVERS GO, THITHER THEY GO AGAIN. From the place where wealth accumulates, viz. the kingdom of Edom, in this world, thence it will be dispersed in the days of the Messiah; as it is written, And her gain and her hire shall be holiness to the Lord (Isaiah 23:18).”
Midrash Rabbah – Ecclesiastes 1:21

The book of Enoch, ties love of material wealth to denial of the Name of God:

“They shall condemn the stars of heaven, shall life up their hands against the Most High, shall tread upon and inhabit the earth, exhibiting all their works of iniquity, even their works of iniquity. Their strength shall be in their riches, and their faith in the gods whom they have formed with their own hands. They shall deny the Name of the Lord of Spirits, and shall expel him from the temples, in which they assemble.”
Enoch 46:5

A modern Torah commentary discusses the spiritual dynamics of choosing materialism:

“We are not so aware of how our physical actions impact our spiritual reality, though, as we see here, there is a direct cause-and-effect relationship between the two. People think that they can be exposed to negative influences, especially only for a short duration, and walk away spiritually unscathed. They think that they can purchase something that is spiritually defective and somehow maintain enough spiritual distance from it to hold their moral ground. They are wrong — dead wrong. The Torah is warning here (Deuteronomy 7:25-26): Know that your entire perspective on life will be colored by your choices. If you choose good, then you will see good, and you will pursue G-d. If you choose spiritual depravity, then, you will see a G-dless world, and, be a victim of your own blindness. What you will “buy” from that world is more than just “idols” and “ornaments” — it is an entire philosophy that you will absorb through spiritual osmosis.”
Commentary on Parsha VaEtchanan, Rabbi Pinchas Winston (torah.org)

The Root of Evil

The problem here is not material things themselves or even having a desire to attain what we truly need — be it for ourselves, others, or to do the work of Hashem.

This is not only part of the ‘past’ in how we were created, it also connects to our future. What we do with the “physical aspects” we interact with (money, food, etc.) works to bring on the redemption.

Back to Blasphemy

Returning to the concept of “blasphemy” and the Hebrew term, gadaph (“to cut”). In kabbalistic literature, this concept is also known as “cutting between the shoots/plants” (creating a ‘disunity’ between the Sefirot — our channels of ‘connection’ to the Creator.

This is most often associated with the Sefirot of Malkhut and Yesod (or Tiferet) and the concept of “separating the bride from the groom,” which as was previously mentioned, is considered the worse category of sin, as it is directly opposed to the unification of “the Name of G-d” (i.e., Zechariah 14:9).

This verse establishes a connection between the sin against the Ruach/Shekinah, as mentioned in Matthew 12:24-32, and the idea of the “synagogue of Satan,” which we will address next.

The definition of ‘Satan’ is primarily one of ‘adversary.’ This is part of the realm called the Sitra Achra (literally: “other side), which also includes concepts such as the Serpent, the Dragon and our own “evil inclination” (Yetzer hara).  Just about anything opposed to the Sitra Kedusha — the side of Holiness.

The Sitra Achra is called, “Malkhut without a Crown” as its ‘kingdom’ (Malkhut) does not have connection to the Crown (Keter).  (Refer to the Tree of Life Diagram above.)

In all cases, these things can appear to be something even ‘holy,’ when this is not the case. This is alluded to in one of the New Testament letters:

For such people are false apostles, deceitful workers, masquerading as apostles of mashiach. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants also masquerade as servants of righteousness. Their end will be what their actions deserve.
2Corinthians 11:13-15

The Synagogue of Satan

All of the above relates to the idea of an “evil remnant” among the people of G-d is a concept called the “Erev Rav,” the “mixed multitude.” This term was first associated with those who came along with the Hebrews out of Egypt. There is much in Torah literature describing how this group was the source for many of Israel’s problems. (See below.) The only mention in the Tanakh (Exodus 12:38) is not elaborated on at all.

There is much written of them in Torah literature.

The Gaon also describes the erev rav as carnal and corrupt thieves in honored positions:

Of the Amalekites some were leaders of the Israelites in their galut, their exile, acting violently and robbing the Jewish poor, and they are from the side of the generation of the Flood… and the bad separated out in the `erev rav… and this is the fourth exile… They are the fallen ones, who follow around after loose women and after bribes of this world. They are warriors, men of great name, all of whose deeds are done in order to enhance their reputation. They are spirits who do not desire to bestow kindness and charity for masters of Torah; they are giants who ridicule Torah scholars.
Tikkunei Zohar, p. 194

Associated with the Erev Rav is the idea of “Erev Ze’ir” – the ‘lesser’ mixture. One might consider this to be a ‘subset’ of the other. There are several differences between the two, a chief one being that whereas the Erev Rav tend to be more ‘secular,’ the Erev Ze’ir can appear very “spiritually minded,” or even in a position of spiritual leadership.

Several great sages had much to say about this this topic, all of which reflect the issues we see in Revelation chapters 2 and 3. Note these quotes speak to this ‘problem,’ not only in the present and future, but also going back to Adam — into the primordial root of this.

From the Beginning

The Vilna Gaon mentions that as we all descended from Adam, this includes the Erev Rav and their impact through history.

Adam, the first Man, sinned because of the souls of the `erev rav he contained – they caused him to sin. Similarly, Moshe Rabbeinu… because of the “erev rav” came to make mistakes. And these are the erev rav that they desire to be the spiritual authorities and of great status and jump forward to teach (religious conduct) though they have not reached that level.
Yahel Ohr, commentary on Zohar 1:28

Through the Middle

An interesting quote associates the erev rav with the concept of ‘leaven,’ which is similar to comments made of certain Pharisees and Sadducees in Matthew 16:6:

The erev rav are like the leaven in the dough, for they are mingled in Israel like leaven in dough. The nations of the world are similar to chaff. The erev rav detain Israel in exile more than the idol-worshipping nations, as the sages said, “Who detains? The leaven in the dough detains.” This is so because the erev rav cling to Israel like leaven in dough, but the nations of the world are only like the chaff, which the wind carries.
Rabbi Yehuda Ashlag, In the Shadow of the Ladder

Moving Forward

Rabbi Chaim Vital discusses the improper motivation of some in the present.

All those that do kindness and toil in the Torah, all they do for themselves. And in particular through our many sins, in our times the Torah has been made into a hammer with which to do their own ends for many baalei Torah, who occupy themselves in the Torah in order to receive their reward and other benefits and luxuries, and in order to be in the group of heads of yeshivot, and judges in their courts, so that their names and fame spread throughout the land.
Introduction to Etz Chaim

To the End

Rabbi Chaim Halberstam of Sanz speaks to spiritual leaders being corrupted when the generation of Mashiach arrives. Note the idea of the Erev Rav desiring to be spiritual authorities aligns with the explanation of the Nicolations, given earlier.

Before the arrival of Moshiach, most of the rabbis will be from the Erev Rav, because Israel in themselves are holy, but the Erev Rav only work for their own benefit . . . wanting to rule over the public . . . One should only join with those who truly serve G-d and sacrifice themselves to Him, but not in order to receive any benefit.
Divrei Chaim, Parashas Vayakhel, ‘Omissions’

Middor Dor

And he said, For there is a hand on the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation (middor dor).
Exodus 17:16

The struggle against the Erev Rav is equated with that against Amalek, in that it is ever present to deal with “from generation to generation.” The essence of Amalek is to cause division with the Name of G-d. (The most holy name of Yod-Hey-Vav-Hey, as we’ve discussed.) The following (cited by Rashi in his comments on Exodus) dives into this.

For there is a hand on the throne of the Eternal. Heb. כִּי-יָד עַל כֵּס יָ-הּ. The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כֵּס [as opposed to כִּסֵא and also [why is] the Divine Name divided in half? [I.e., why is the Name יָ-הּ used instead of י-ה-ו-ה ?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever (לָנֶצַח)” (Psalm 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נֶצַח) (Amos 1:11)”. “And You have uprooted the cities-their remembrance is lost” (Psalm 9:7″ [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord (וַיהוה) shall sit forever” (Psalm 9:8); thus [after Amalek is obliterated] the Name is complete. “He has established His throne (כִּסְאוֹ) for judgment” (Psalm 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete].
Midrash Tanchuma, end of Ki Theitzei

But even this is all part of G-d’s ultimate plan

Our main service and battle is to break and to remove the strength of the Erev Rav, the klipah of Armelius the Evil, from the Jewish people; the Erev Rav is our greatest enemy, the one who separates the two moshiachs. The klipah of the Erev Rav works only through deception and roundabout ways, and therefore the war against the Erev Rav is the most difficult and bitterest of all … The general purposes of the two moshiachs, Moshiach ben Yosef and Moshiach ben David, throughout all the generations has been to protect and fight against the three ‘heads’ of the klipot (evil forces): Eisav, Yishmael and the Erev Rav.
Kol Hator 2.2.2

Just like roses are sown amongst the thorns, which are a protection for the roses, so the Jewish people are in exile amongst the `erev rav in order to speed up their redemption, and for this reason the thorns have not ceased
Tikkunei Zohar p. 54

Add reference to thorns in the passage above goes back to the very first words of the Zohar, where Israel is described as a rose with leaves and thorns.

Rabbi Hizkiah opened his discourse with the text: As a rose among thorns, etc. (Song of Songs 2:2). What, he said, does the rose symbolize? It symbolizes the Community of Israel. As the rose among thorns is tinged with red and white, so the Community of Israel is visited now with justice and now with mercy; as the rose possesses thirteen leaves, so the Community of Israel is vouchsafed thirteen categories of mercy which surround it on every side. For this reason, the term Elohim (God) mentioned here (in the first verse of Genesis) is separated by thirteen words from the next mention of Elohim, symbolizing the thirteen categories of mercy which surround the Community of Israel to protect it. The second mention of Elohim is separated from the third by five words, representing the five strong leaves that surround the rose, symbolic of the five ways of salvation which are the “five gates. This is alluded to in the verse “I will lift up the cup of salvation” (Psalm 116:13). This is the “cup of benediction which has to be raised by five fingers and no more, after the model of the rose, which rests on five strong leaves in the shape of five fingers. Thus, the rose is a symbol of the cup of benediction. Immediately after the third mention of Elohim appears the light which, so soon as created, was treasured up and enclosed in that b’rith (covenant) which entered the rose and fructified it, and this is what is called “tree bearing fruit wherein is the seed thereof: and this seed is preserved in the very sign of the covenant. And as the ideal covenant was formed through forty-two copulations, so the engraven ineffable name is formed of the forty-two letters of the work of creation.
Zohar 1:1

The Tree’s Root of Evil

Kabbalistically, the concept of Erev Rav goes back to Gan Edan and the sin of the eating of the Tree of Knowledge of “good and bad” as this enabled various problematic elements to form within creation.

The Vilna Gaon mentions that as we all descended from Adam, this includes the Erev Rav and their impact through history.

Adam, the first Man, sinned because of the souls of the `erev rav he contained – they caused him to sin. Similarly, Moshe Rabbeinu… because of the “erev rav” came to make mistakes. And these are the erev rav that they desire to be the spiritual authorities and of great status and jump forward to teach (religious conduct) though they have not reached that level.
Yahel Ohr, commentary on Zohar 1:28

He identifies the Erev Rav into five categories:

• Those that create strife and commit lashon harah (evil tongue)
• Those who pursue lustful desires (prostitution, etc.)
• Those who pretend to be tzaddikim, but who’s hearts are far from HaShem
• Those who pursue honor to make a name for themselves
• Those who pursue money

The Zohar places the Erev Rav into similar categories:

Moses, before leaving Egypt, sought to enroll proselytes, thinking that they were of those who had been thus created through the letter He’, but they were not sincere, and therefore they caused him to be degraded, as it is written, “Go, get thee down, for the people (i.e. thy proselytes) have dealt corruptly.” (Exodus 32:7). There are five sections among the mixed multitud, Nefilim, Gibborim, Anakim, Refaim, and Amalekites. The Amalekites are those who are left from the time of the Flood, from those of whom it is written, “and he blotted out all living substance”; those who have been left from this class in this fourth captivity make themselves leaders by main force, and are scourges to Israel; of them it is written, “for the earth was full of violence because of them.” These are the Amalekites. Of the Nefilim (lit. fallen ones) it is said: “and the sons of God saw the daughters of man that they were fair.” These form a second category of the Nefilim, already mentioned above, in this way When God thought of making man, He said: “Let us make man in our image,” etc., i.e. He intended to make him head over the celestial beings, who were to be his deputies, like Joseph over the governors of Egypt (Genesis 41:41). The angels thereupon began to malign him and say, “What is man that Thou shouldst remember him, seeing that he will assuredly sin before Thee.” Said God to them, “If ye were on earth like him, ye would sin worse.” And so it was, for”when the sons of God saw the daughters of man, they fell in love with them, and God cast them down from heaven. These were Uzza and Azael; from them the mixed multitude derive their souls, and therefore they also are called nefilim, because they fall into fornication with fair women. For this, God casts them out from the future world, in which they have no portion, and gives them their reward in this world, as it is written, “He repays his enemies to their faces.” (Deuteronomy 7:10). The Gibborim (mighty ones) are those of whom it is written: “they are the mighty ones… men of name.” (Genesis 6:4). They come from the side of those who said,”Come, let us build a city and make to us a name” (Genesis 6:4).” These men erect synagogues and colleges, and place in them scrolls of the law with rich ornaments, but they do it not for the sake of God, but only to make themselves a name, and in consequence the powers of evil prevail over Israel (who should be humble like the dust of the earth), according to the verse: “and the waters prevailed very much upon the earth” (Genesis 7:19). The Refaim (lit. weak ones), the fourth section of the mixed multitude, are those who, if they see Israel in trouble, abandon them, even though they are in a position to help them, and they also neglect the Torah and those who study it in order to ingratiate themselves with the non-Jews. Of them it is said, They are Refaim (shades), they shall not arise (Isaiah 26:14); when redemption shall come to Israel, “all their memory shall perish.” The last section, the Anakim (lit. giants), are those who treat with contumely those of whom it is written, they shall be as necklaces (anakim) to thy neck. Of them it is said, “the Refaim are likewise counted as Anakim,” i.e. they are on a par with one another. All these tend to bring the world back to the state of tohu and bohu (Genesis 1:2) and they caused the destruction of the Temple. But as tohu and bohu gave place to light, so when God reveals Himself they will be wiped off the earth. But withal redemption will not be complete until Amalek will be exterminated, for against Amalek the oath was taken that “the Lord will have war against Amalek from generation to generation” (Exodus 17:16).
Zohar 1:25a,b

Putting the above concepts of the “blasphemy” and “synagogue of Satan” together, we have the idea here of the Erev Rav/Ze’ir who are causing division within those following Hashem. In chapter 3, we find another reference to the “Synagogue of Satan” — in the case used in terms of denying the “name” (authority, will, etc.) of G-d.

The lesson to all of this is that the troubles we are suffering due to the erev rav have a purpose, and that purpose is bringing Mashiach.

Revelation 2:10 

Do not be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life.

Why such a statement? Can’t this ‘oppression’ be ‘avoided?’ After all, he tells the group from Philadelphia in verse 3:10, “I also will keep you from the hour of trial which shall come upon the whole world.”

Perhaps, but even this is for the benefit of those being addressed. From our limited perspective, we tend to see the “good things” that happen to us as being “from G-d,” whereas we view ‘bad’ things, people, etc., are not.

This idea violates the singularity of Hashem. The key is not to fear (as the Revelation verse states) as everything is by the hand of G-d. What is in our hands, is forming a Torah-based ‘response.’

Everything is in Hashem’s hands except fear of Heaven (HaKol BeYedei Shamayim Chutz MiYirat Shamayim.)
Talmud, Berachot 33b

And we know that all things work together for good to those who love God, to those who are the called according to His purpose. (The ‘ekklesia,’ see Chapter 1 notes).
Romans 8:28

What is perhaps the deepest teaching from Purim relates to this:

The only way to build the emunah (faith) muscle is to exercise it both in times of brachah (blessing) and times of tzarah (distress) … Courage is fear that has said its prayers … it sets up emunah and worry, not as opposites, but rather as one being a gateway to the other.
Faigy Peritzman, “Does Worrying Mean I Don’t Have Emunah?” – Mishpacha Magazine

The purpose of tribulation is to initiate a process of awareness of the Ruach Hakodesh (Divine Presence, the Shekinah) within/among us as previously discussed.

We also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of G-d has been poured out in our hearts by the Ruach Hakodesh (Shekinah) who was given to us.
Romans 5:3-5

Ten Days

The phrase “ten days” in the text seems perplexing. This being ten literal days is peculiar, and the idea of “a day being like a thousand years,” does not make sense. Again, we need to find a spiritual concept associated with this.

The period of time from Rosh haShana through Yom Kippur is called yomim ha nora’im – “days of awe.” This is a specific period of both testing and repentance.

“But the Lord of Hosts is exalted through justice, and the holy God is sanctified through righteousness: When is the Lord of Hosts exalted through justice? In these ten days from New Year to the Day of Atonement; and none-the-less it says, ‘the holy God’.”
Talmud, Berachoth 12b

The yomim ha nora’im are considered a “last chance” to perform teshuvah (return to your true self, made in the Image of G-d). At the end of this time period, a person’s fate is said to be sealed:

“On Rosh Hashanah it is inscribed, and on Yom Kippur it is sealed how many shall pass on, and how many shall be born; who shall live, and who shall die … who shall rest, and who shall wander … who shall be impoverished, and who shall be enriched; who shall fall and who shall rise.”
From the Musaf prayer for Rosh Hashana

We see the aspect of judgment correlating to the ten days in this passage:

And it came to pass after the ten days that the Lord smote Nabal. How come these ten days here? Rab Judah said in the name of Rab: They correspond to the ten dishes which Nabal gave to the servants of David. R. Nahman said in the name of Rabbah b. Abbuha: These are the ten days between New Year and the Day of Atonement.
Talmud Rosh Hashana 18a

This being a time to repent, is described as follows in Hassidic literature:

“During the Ten Days of Repentance, between Rosh Hashanah and Yom Kippur, there is a complete seven-day week, one Sunday, one Monday, etc. The Arizal ascribes special significance to this period, explaining that proper service on the Sunday of this week accomplishes repentance and correction of sin for every Sunday of the past year, and so for Monday etc. In addition to correcting past defects, this week also creates spiritual resources for the coming year (for repentance includes regret for the past and resolve for the future) on Sunday we gather strength for spiritually productive Sundays, etc. Where do we find that these seven days provide resources for the coming year? Yom Kippur is actually also called Rosh Hashanah, as indicated by the scriptural phrasing, “On Rosh Hashanah on the tenth of the month.” Chassidut explains that Rosh Hashanah is in an internal mode, and Yom Kippur in an external one. It is evident, then, that the spiritual service of Rosh Hashanah (“the building of the sefirah of malchut”) continues on the following days, reaching completion on Yom Kippur (when the “building of malchut” is accomplished for all the ten sefirot contained in it, i.e. chochmah of malchut, binah of malchut, etc.). All of the Ten Days of Repentance, thus, express the concept of “Rosh Hashanah”; and just as Rosh Hashanah includes all the days of the coming year (analogous to the head’s relationship to the limbs of the body), so do these days.”
A Momentous Week, Thoughts and Insights on the month of Elul, Chabad-Lubavitch, http://jewishnewyear.com/jewishnewyear.com/holidays/tishrei/4316.

The above is an example of the connection of 7 and 10 mentioned earlier. Another is the concept of the “ten sayings of creation” (found in Genesis 1), which are often expressed in terms of seven (i.e. seven days of creation).

Aryeh Kaplan’s commentary on the Bahir states:

“The answer given is that the ten “were expressed with a single word.” The ten represent an internal concept, which is expressed as a single idea. This is because the ten represent a complete structure. The seven, on the other hand, are an incomplete structure, and therefore seen as separate entities.”
The Bahir: Translation, Introduction and Commentary, Aryeh Kaplan, Samuel Weiser, Inc., York Beach Maine, 1979, p.118

The Shekinah’s Judgment

The Zohar also associates the ten days between Rosh haShana and Yom Kippur with the end times, when haSatan, associated with the angelic entity called ‘Samael’ (literally: “poison god”), will interfere with the union of the bride and groom (the Sefirot of Malkhut and Tiferet). When judgment comes to the earth in the seven years leading up to the Messiah, it comes via the Shekinah, who is kept from her groom by the world’s rebellion, culminating in the acceptance of a false Tzaddik, the “anti-Messiah.” (Which places the sin of ‘accepting the mark’ in serious category mentioned above.)

Israel is chastised by the Shekinah (here called the Matrona, and ‘mother’) for the sake of bringing them back to the correct path:

“When R. Eleazar was once studying with his father he said: ‘If an Advocate comes down to the world, he is to be found in the Matrona, and if there is an Accuser who assails the world, it is the Matrona that he assails. Why is this?’ He replied with a parable. ‘A king once had a son from a queen. As long as the son was obedient to the king the latter consorted with the queen. But when the son was not obedient to the king he separated from the queen. ‘So it is’, he said, ‘with the Holy One, blessed be He, and the Community of Israel. As long as Israel perform the will of G-d the Holy One makes His abode with the Community of Israel. But when Israel do not perform the will of G-d He does not make His abode with the Community of Israel, because Israel is the firstborn of the Holy One, blessed be He, and the Community of Israel is their mother. All the time that Israel is kept away from the temple of the king, the Matrona, if one may say so, is kept away with them. Why is this? Because the Matrona did not in time apply the lash to this son to keep him in the right path. For the King never punishes his son, but leaves it in the hand of the Matrona to punish him and to lead him in the straight way before the King.”
Zohar 3:74a

The following excerpt from a book about Nachmanides, makes this interesting point that will be very applicable when we discuss the judgments that befall the earth, in later chapters of this study. The separation of Groom from Bride is seen as causing the natural flow of judgment (stemming from the Sefirah of Gevurah/Judgment or ‘Strength’) to not pass through the mitigating power of Tiferet (the Groom) but to go directly into Malkut (the bride) wreaking havoc on the earth:

“Such a husband-wife relationship exists between the two sefirot of the Divine (world of) Atzilut. The Great Name – Beauty – Tiferet, is the husband, also called “the Holy One, blessed be He,” Who is the dominant partner vis-à-vis the Honorable Name – Lower Crown – Atarah (Malkhut), the wife, also called the Shekinah, who will defer to Him. When husband and wife diverge from their natural tendencies in the relationship, with the wife, the Lower Crown, taking the upper hand and rebelling against Beauty, her husband, an imbalance is created. Such an imbalance interrupts the energy flow from the “Great Fire” (harsh) Strength/Gevurah, the fifth sefirah. At that moment the wife, Lower Crown, becomes destructive and brings destruction to the lower worlds, particularly to our world.”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch, Jason Aronson, Inc., London 1998, p.221

The Zohar depicts the “evil realm” as still ‘clinging’ to the Shekinah in this present age. This correlates to Matthew chapter 13, that at the present time, the Kingdom of G-d (=Malkut, associated with the Shekinah among His people), still has both wheat and tares (good and evil) within it. The reference to the silent proclamation of unity (regarding the Kingdom), refers to the second line of the standard method of reciting the prayer of the Shema, which states: “Blessed be His glorious Name, (Tiferet/Groom) Whose Kingdom (Malkut/Bride) is forever and ever.”

At present, as the “other side” still cleaves to the Shekinah, She is not entirely One (Zech 14:9) and therefore, although even in this present time we proclaim the unity, we do so silently, symbolizing it by the letters of the word wa’ed (ever), which are equivalent by certain permutations to those of the word echad (one). But in the time that is to be, when that other side shall be removed from the Shekinah and pass away from the world, then shall that unity be proclaimed openly.
Zohar 2:133b

NOTE: The above relates to why the four-letter name of G-d (YHVH) is not pronounced. At a deeper level this relates to the three places in Song of Songs where it says, “do not awaken love before its time.” See our Shir Hashirim project.

Because of this “relationship” between the Shekinah and the “demonic forces,” when the Shekinah acts as an agent of destruction, the demonic forces are allowed to inflict punishment upon humans as well. Both the Shekinah’s vengeance as well as the powers of evil, stem from Gevurah, the Sefirah of judgment.

NOTE: In kabbalistic texts, both the sefirah of Gevurah and Malkhut are associated with the name ‘Elohim,’ which relates to ‘judging’ (from the left side of restriction and deliniation)

TEXT …

“The distinction between ‘right’ and ‘left’ in the Zohar corresponds, not only to reward and punishment in the next world, but also between good and evil, and specifically moral good and evil in this world. Samael, the power of evil, the tempter, the accuser, the evil Serpent, is placed on the left and is identified with the grade Geuvrah. Now Samael is represented as the opponent not of Chesed but of Tiferet. He is the Great Dragon, who on New Year [Rosh haShana] swallows the Moon, that is, prevents the union of the Matrona with the Holy King, until Israel by their sacrifice on the Day of Atonement induce him to desist.”
Soncino Zohar Appendix III, The Designations and The Categories, 3c

The kabbalistic text, Maarekheth Elokuth, elaborates on this idea as cited here:

“The existence of the world depends solely upon (the universal law of): “He shall rule over her,” (so to speak). And whoever causes the woman to rule causes the flow of mercy to depart, and she becomes punished and detached (and her rule as nursemaid for the lower worlds is interfered with). Then permission is given for the destroyer (Satan) to destroy in the name of the serpent; and sometimes he will not distinguish between the righteous and the evildoer, as in the case of the Egyptian firstborn, where it advises: “You shall not go out” (from your houses).”
“Ramban: Philosopher and Kabbalist, “Chayim J. Henoch, Jason Aronson, Inc., London 1998, p. 221

As these forces have no regard for anyone, it then becomes imperative for those who are “on G-d’s side” to distinguish themselves from those opposed to G-d when this type of judgment is unleashed. This can be done by way of physical separation and also by application of some type of “mark” of G-d upon them.

An example the first type (physical withdrawal) is found in the Torah, where G-d tells his people to “stand away” from the rebellious Korah in order to not be struck by the judgment coming upon him and his followers (Numbers 16:26).

An example of the “mark of G-d” is found in Exodus 12, where He commands the children of Israel to mark their doors with blood, in order that they be preserved when His vengeance strikes.

The most clear example, and one bearing resemblance to what happens later in Revelation, is chapter 9 of Ezekiel:

“Then He called out in my hearing with a loud voice, saying, “Let those who have charge over the city draw near, each with a deadly weapon in his hand.”  And suddenly six men came from the direction of the upper gate, which faces north, each with his battle-ax in his hand. One man among them was clothed with linen and had a writer’s inkhorn at his side. They went in and stood beside the bronze altar. Now the glory of the God of Israel had gone up from the cherub, where it had been, to the threshold of the temple. And He called to the man clothed with linen, who had the writer’s inkhorn at his side;   and the Lord said to him, “Go through the midst of the city, through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and cry over all the abominations that are done within it.” To the others He said in my hearing, “Go after him through the city and kill; do not let your eye spare, nor have any pity.  Utterly slay old and young men, maidens and little children and women; but do not come near anyone on whom is the mark; and begin at My sanctuary.” So they began with the elders who were before the temple.  Then He said to them, “Defile the temple, and fill the courts with the slain. Go out!” And they went out and killed in the city. So it was, that while they were killing them, I was left alone; and I fell on my face and cried out, and said, “Ah, Lord God! Will You destroy all the remnant of Israel in pouring out Your fury on Jerusalem?” Then He said to me, “The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of bloodshed, and the city full of perversity; for they say, ‘The Lord has forsaken the land, and the Lord does not see!’  And as for Me also, My eye will neither spare, nor will I have pity, but I will recompense their deeds on their own head.” Just then, the man clothed with linen, who had the inkhorn at his side, reported back and said, “I have done as You commanded me.”
Ezekiel 9:1-11

Later, in Revelation 7:3 and 9:4, G-d’s people are marked by Him with what is evidently an invisible mark on their foreheads (as opposed to the “mark of the beast” that others will take — i.e., Revelation 13:16).

The following passage from the Zohar speaks of the same period of judgment and also of the “heavenly manna,” as a symbol of what was to come (i.e., Colossians 2:17 – also see notes to verse 17 below). Those who have rejected Torah, even if they lay claim to following the historical person of Messiah (i.e., Matthew 7:21-23), face judgment:

‘New Year’s Day [Rosh haShana] is a day of judgment for those who have not accepted the healing food, and have neglected the “medicine” of the Torah for the sake of another food, which is leaven. For on this day that “leaven” ascends and accuses mankind and speaks evil against all whom it can malign in any wise. And at that time the Holy One, blessed be He, sits in judgment over all and pronounces His decrees in regard to all the spheres. Therefore, when He gave the Torah to Israel He gave them to taste of that supernal bread of the celestial realm, namely, the manna, by means of which they were enabled to perceive and penetrate into the mysteries of the Torah and to walk in the straight path.
Zoha 2:183b

G-d’s judgment and mercy are not mutually exclusive (i.e., the Lord chastises the ones He loves). Thus, the ten Days of Awe are a time of judgment, but with an opportunity for repentance. (As the book of Revelation shows occurs in subsequent chapters):

And so the Holy One dispenses His judgment to Israel in a spirit of mercy, and accords them as a time of grace those ten days between New Year Day and the Day of Atonement, for the acceptance of all those who repent of their sins and for forgiveness of their iniquities, by giving them a respite till the Day of Atonement. The Holy One had thus given Israel all these commandments to save them from falling into the wrong hands and from being judged with rigor, so that they should all come out innocent on earth, through His mercy which is like the mercy of a father towards his children. All depends on actions and words, as we have explained.’
Zohar 1:113b

Some will repent during the “time of tribulation.” The same was true of Daniel’s time, during their “ten days” of judgment. (Note the reference to eating of prohibited food as seen also in Revelation 2:20 below):

It is written concerning Daniel and his companions that “at the end of ten days their countenances appeared fairer and fatter than the children which did eat the portion of the king’s meat” (Daniel 1:5). This was because the image of their Lord was not removed from them, whereas from those others it was. What was the cause of this? The fact that they did not pollute themselves with the abomination of the prohibited food. Blessed are the Israelites who are called to be a “holy people!”
Zohar 2:125b

The “crown of life” promised in verse 10, parallels the “hidden manna” and “white stone” promised in verse 17. All are an allusion to the Kingdom of G-d.

Hence on New Year Day it is necessary to confound him (the satan), so that he should be like one awakening from sleep and still half-conscious. Again, on the Day of Atonement it is requisite to pacify and propitiate him by means of the scapegoat which is brought to him, whereby he is induced to undertake the defense of Israel. But on New Year Day he becomes confused and is unable to do anything. He sees the stirring of mercy ascending from below, the awakening of mercy on high, and the moon between them, and he is thereby confounded, and remains bewildered and powerless, and so the Holy One dispenses His judgement to Israel in a spirit of mercy, and accords them as a time of grace those ten days between New Year Day and the Day of Atonement, for the acceptance of all those who repent of their sins and for forgiveness of their iniquities, by giving them a respite till the Day of Atonement. The Holy One had thus given Israel all these commandments to save them from falling into the wrong hands and from being judged with rigor, so that they should all come out innocent on earth, through His mercy which is like the mercy of a father towards his children.
Zohar: 115a

There is reference to persevering through trials and receiving this “crown of life,” elsewhere in the New Testament.

My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing … Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.
James 1:2-4,12

Revelation 2:11

He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes will not be harmed by the second death.

Naturally, a “second death” implies a resurrection after the first. This idea is found in several texts, where the righteous resurrect once and live eternally, whereas the unrighteous have a different path.

Regarding the resurrection, Radvaz quotes his own teachers, as well as the Ritva and his teachers, as being of the opinion that there will be two resurrections. The first resurrection will take place with the coming of the Messiah for the truly righteous, the second resurrection will then occur at the end of the Messianic era just before the seventh millennium, at which time all the world will be judged. Those that survive will then enter the angelic state during the
Shabbat Millennium, awaiting the World to Come.

Rif (Ein Yaakov, San. 92, s.v. tzadikim) understands Rashi’s position to be that the righteous will be resurrected in the Messianic era and all others will be resurrected at the initiation of the World to Come (i.e., after the seventh millennium). Alternatively, explains Rif, Rashi’s position could be that all will be resurrected at the time of the Messiah, however the non-righteous will live and then die during that time, the righteous never dying. Then following the seventh millennium of destruction there will be a second general resurrection to bring back the non-righteous to take part in the eternal World to Come. The righteous, not having ever died, will await the World to Come in an angelic state, similar to Radvaz’s explanation.

Rama’s position follows along the same lines as that of Rashi. Rama integrates the statement of the Gemara (San. 92b, San. 97b) that God will “renew” his world with the words of R. Katina, who states that “the world will be desolate for one thousand years,” and concludes that the renewal will take one thousand years during which the righteous will await their reward in a spiritual state. Ramchal (Derech Hashem 1:3:9) explains that after six thousand years of existence the world must be destroyed for one thousand years, and at the same time he states (Derech Hashem 4:7:2) that the Shabbat Millennium is a time of “menucha” – a term denoting the pleasurable rest of the weekly Shabbat. In his Maamar HaIkkarim (“BaGeula”, p. 397), Ramchal, like Rashi, explains that during the period of destruction, “the righteous who are prepared for eternity [following the resurrection] will be sustained by God like ministering angels.” Thus the “menucha” is a spiritual one, as they await their eternal reward in the renewed world.

The description given by Rashi, Rama and Ramchal of the righteous awaiting a renewed world in a spiritual state serves as a reconciliation of the two views of the Zohar that the Shabbat Millennium is on the one hand a time during which the world will be destroyed, but on the other hand is a “happy” time of “union of new souls with old souls.” That is, the seventh millennium will be witness to the destruction of the physical world as we know it, however the spiritual world will enjoy a pleasantness akin to Shabbat.
One Thousand Years of Shabbat, Mois Navon

This idea of the righteous not dying but existing in an “angelic state” was first mentioned by Paul in this text:

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.  Behold, I tell you a mystery: We shall not all sleep (die), but we shall all be changed — in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.”
1Corintians 1:50-54

As mentioned previously, though this message was ‘specific’ to Smyrna, it concludes by addressing all of the groups.

Revelation 2:12

To the angel of the assembly in Pergamum write: He who has the sharp two-edged sword says these things:

See comments to verse 16 below

Revelation 2:13

I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and did not deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.

Revelation 2:14

But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.

Historical Note: Pergamum was the center of much idol worship in its day. The reader can search the internet for more information, as it is not relevant to this study.

This is the reference from the Torah.

Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against HaShem in the matter of Peor, and so the plague was among the congregation of HaShem.
Numbers 31:16

Balaam is known both in the Torah and related literature, to have had great spiritual powers. The Zohar says Balaam dealt with the entity of the evil realm. This is called the ‘Sitra Achra,’ mentioned earluer. It is also called the “left side” (as in the text below) as the restrictive Sefirot are those on the left side of the “Tree of Life” diagram. This is not saying those Sefirot are evil — all the Sefirot are neutral and can present as good or evil within humans.

Balaam knew how to manipulate spiritual forces within creation.

“There are many Chieftains who guide them and one supreme Chieftain from the side of the Left. That wicked Balaam gained access to this supreme Chieftain by his sorceries, which he practiced in the night when he was at the head of all his company, and then he made known his requests to him. The word Elohim is used in connection with Balaam as with Laban and with Abimelech, because this is a name of general application, being used of idols under the title of “other gods”, which includes these Chieftains also. So this wicked Balaam summoned the Chieftain to him and he came to him. It may be said that he was with him by day (when he was with Balak). The truth is, however, that at that hour he only made observations by means of his divinations to fix the right hour, and when it says, “he went not as at other times to meet with enchantments” (Numbers 24:1), this signifies that he tried to fix the hour, but was not able as on other days, because he saw that there was no great wrath in the world and knew that “it was good in the eyes of the Lord to bless Israel” (Ibid.). For when burning wrath is rife the Left is aroused, and the wicked Balaam knew how to take hold of the left side so as to curse; but on this occasion he looked and saw that the wrath was not there.”
Zohar 3:112b, 113a

Just as Moses was a ‘good’ prophet (נביא טוב), Balaam was his opposite:

It is, however, true that Balaam was the counterpart of Moses. As the works of the one were from above, so were the other’s from below. Moses wrought his works by means of the holy Crown of the All-highest King, Balaam by means of the unholy crowns from below.
Zohar 2:21b, 22a

The deeper concept here is that everything within existence has its opposite. That is the nature of the system Hashem put in place.

“It was therefore arranged that every good concept have its counterpart in evil. This is what Scripture means when it says, ‘God has made one opposite the other’.”
“Derech Hashem” (The Way of God), Rabbi Moshe Chaim Luzzatto

This being the case, the idea of the Satan having “his own throne” makes perfect sense.

SIDEBAR

This idea that “the nature of things” is the ‘binary’ or ‘dualistic’ form of existence is a key concept from Torah.

What is the dominant factor that maintains the interest in life? What is the dominant factor that actually creates meaning in life? That’s the exercise of choice. If you did not have the capacity to choose, life would be meaningless … If we did not have the capacity to do the opposite of what’s good – even destroy, even kill, then there would not be the capacity to exercise choice. … That’s the ultimate element that makes us who we are … The exercise of choice. How does that operate? When we get to the nefesh level – the final level of the soul. The level that actually connects to the material world, that level splits into two – duality (‘binary’). Things come in twos. Our perception of reality is dimensionally understood in twos. Up-down, left-right, positive-negative, particle-wave. And that is because of our perception of nefesh splitting into two … one ego-centered, the part of us that relates to the materiality of life most profoundly … This knows no bounds. No boundaries. It does not know when to stop acquisition. The other is selflessness … connectedness to the higher spheres. We have a higher self and a lower self. The higher self creates the boundaries for the lower.
“Netzach, Hod and Yesod,” Rabbi Laibl Wolf

In this instance, the particular area that we are considering trying to decipher is our motivation – what makes us tick. One of the interesting features of our motivation is our inner duality. Meaning that we basically operate on a two-track level. Sometimes we tend to do it this way, and sometimes we choose to do it that way. … Is there something more profound spiritually that seems to guide humanity? To the point that even the film industry dichotomizes between good and bad, especially in some of the contemporary science fiction movies of the day.
“The Secret of the Tree of Knowledge,” Rabbi Laibl Wolf

The last sentence above is amazingly illustrated in the recent Matrix Resurrections film:

“Look how binary is the form, the nature of things. Ones and zeros. Light and dark. Choice and its absence. Anderson and Smith.”
As cited on “Binary to Unified,” Matrix4Humans

Matrix4Humans is our sister site, and features our Shir Hashirim (Song of Songs) Project

Revelation 2:15

So you also have some who hold to the teaching of the Nicolaitans likewise.

Revelation 2:16

Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth.

The metaphorical language relating to the power of the mouth is well established.

“…with righteousness he will judge the poor, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked.”
Isaiah 11:4

“Our Rabbis said: SWORD refers to the Torah, as it is written, And a two-edged sword in their hand (Psalm 149:6)”
Genesis Rabbah 21:9

When Balak observed that Sihon and Og had been killed and their land taken away, he foresaw in his wisdom that he and five princes of Midian and his people would fall by the hand of Israel, and not knowing what to make of it he approached Balaam, whose power was in his mouth, just as the power of Israel was in its mouth.
 Zohar 3:206b,207a

Bearing in mind again the principle of midah k’neged midah, what we have at Pergamos, is severe error being committed by specific individuals within the congregation. The Torah, coming from the mouth, will ‘cut’ (gadeph)

An interesting tidbit related to this, is the prophecy of judgment upon Jerusalem as told to Ezekiel, found in chapter 5, which begins, “And you, son of man, take a sharp sword…”

The conclusion of this is found in verse 15, which begins: “And it will be a reproach and a taunt …”

The word for “taunt” here is geduphah (וּגְדוּפָה֙) from gadeph, a term for ‘blasphemy’ (literally “to cut”) as mentioned previously.

Revelation 2:17

He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.

We reiterate that this, as with the other ‘rebukes,’ though specific to one group is said to all the ‘assemblies.’

“The nations shall see your righteousness, and all kings your glory, and you shall be called by a new name, which the mouth of HaShem shall name.” Isaiah 62:2

The “hidden manna” is an ancient promise to those who will one day enter the Kingdom.

R. Eleazar taught that in the coming age the righteous shall eat of this manna, but of a much higher quality, a quality which was never seen in this world, as it is written: “To behold the beauty of the Lord and to visit his Temple” (Psalm 27:4); “Eye hath not seen… what he hath prepared for him that waiteth for him” (Isaiah 64:4).
Zohar 2:63a

The Zohar makes a connection between the heavenly manna and the Sefirah of Tiferet. Those gathering the manna are said to have praised the “Holy Name,” (YHVH) which is associated with Tiferet.

The concept of eating the manna is associated with acquiring proper Torah knowledge.

Said R. Simeon: ‘Observe that before the Holy One gave Israel the Torah He tried them to see who would be a son of faith and who would not be. How did He try them? By the manna. All those who were found to be sons of faith were signed with the sign of the crown of Grace by the Holy One Himself; and from those who were not found to be thus, this supernal crown was withheld. ‘It has been said at that hour Israel was perfected below according to her prototype above, for it is written, “and they came to Elim, where were twelve wells of water and threescore and ten palm trees” (Exodus 15:27). Now the Holy Tree [Tr. note: Tiferet.] spreads to twelve boundaries on the four quarters of the earth, and to seventy branches closely intertwined, so that what was above should have here its counterpart below. At that hour holy dew dropped down from the Hidden Most Ancient One and filled the head of the Lesser Countenance, the place which is called “Heaven”. From this dew of the supernal holy light the manna descended, and in so doing dispersed itself into flakes and became solidified “as thin as the hoar frost on the ground” (Exodus 16:14). And all the sons of the Faith went out, gathered it, and praised the Holy Name for it. The manna diffused the scents of all the spices of the Garden of Eden, through which it had passed in descending. Each one found in the manna the taste he most desired; and as he ate he blessed the Supernal Holy King for His goodness, and was himself blessed with understanding of the Supernal Wisdom. Therefore that generation was called “the generation of knowledge”. These were the sons of Faith, and to them was given the privilege of contemplating and comprehending the holy Torah. But of those who were not truly faithful it is written, “and the people roamed about (shatu) and gathered (the manna)” (Numbers 11:8). The word “shatu” (roamed about) indicates that these people allowed “stupidity” (shatuta) to enter into them, because they were not sons of Faith.
Zohar 2:62b

The same concept is found in John’s gospel where Yeshua associates Himself with the heavenly manna.

Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of G-d is he which cometh down from heaven, and giveth life unto the world. Then said they unto him, Lord, evermore give us this bread. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
John 6:31-35

“I am that bread of life. Your fathers did eat manna in the wilderness and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.”
John 6:48-5

Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink.
John 6:53–55

“Eating of his flesh” is a term relating to ‘consuming’ the Torah (as given by a teacher). This is reflected in the book of Tanya:

Since through the knowledge of Torah, the Torah is absorbed in the soul and intellect of the person and is encompassed within them it is therefore called the “bread” and “food” of the soul. Just as physical bread nourishes the body when it is ingested and absorbed within it, and [when] it is transformed there into blood and flesh of one’s own flesh, and only then will the body live and be sustained; similarly, through the knowledge and comprehension of Torah by the soul of a person who studies it well, with the concentration of his intellect, to the point where the Torah is grasped by his mind and is joined with him so that they become one, [the Torah thereby] becomes food for the soul It becomes inner life for it, from the Fountainhead of life, the blessed Ein Sof, Who is clothed in His wisdom and Torah that are in [the soul] of the Torah student. This is the meaning of the verse, “Your Torah is in my inner parts, meaning that Torah is food for the soul. It is similarly written in Etz Chaim (Portal 44, ch. 3) that mitzvot are the “garments” of the souls in Paradise.
Tanya Chapter 5 (from Chabad.org)

The “white stone” of verse 17, is also called the precious stone in Kabbalistic writings and is associated with the Sefirah of Malkut (Kingdom). As Malkut is the “last” Sefirot, it receives and reflects all the previous Sefirot, similar to a diamond reflecting white light as all colors.

The first mention of this is found in the text of the Bahir which mentions the stone in a dialogue between the Holy One Blessed be He (Tiferet) and the patriarchs, Abraham, Isaac and Jacob. Note the relationship between the stone and “fear of G-d,” (and therefore to Malkut/Kingdom, as mentioned earlier in this study):

“What is Fear of God? It is the First Light. Rabbi Meir thus said: Why is it written (Genesis 1:3): And God said ‘Let their be light, and there was light.’ Why does it not say: ‘And it was so?’ But this teaches us that the light was very intense, so that no created thing could gaze upon it. God therefore store it away for the righteous in the Ultimate Future. This is the measure of all merchandise (Sechorah) in the world.” … This teaches us that God took a thousandth of its radiance, and from it He constructed a beautiful precious stone. In it He included all the commandments.
Bahir 190 from, “The Bahir: Translation, Introduction and Commentary,” Aryeh Kaplan, Samuel Weiser, Inc., York Beach Maine, 1979, p.160.

Not only are all the Torah commandments included in this stone, but the stone itself is a reward for those who keep these commandments (the patience of the saints), a promised:

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Yeshua.”
Revelation 14:12

“Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city.”
Revelation 22:14

Kabbalistic teachings also show that the commandments of Torah are to be kept in faith (i.e., Hebrews 4:2):

“And the purpose of all the mitvoth (commandments) is to believe in our God, and to admit and thank Him for having created us. That is the purpose of Creation, for lack of any other regarding the first Creation. And God primarily wants man to know and admit and thank God for creating him, and to say in a congregation, i.e., in public): We are Your creatures (see Exodus 13:16).”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch. Quotation from Rabbi Meir Ibn Gabbai.

Nachmanides stressed the link between the reward of the Kingdom and following the commandments in faith:

“We must not forget our faith in G-d. This first preventative mitzvah commands us the “Acceptance of the Kingship of Heaven,” in other words, that we believe there is a G-d Who made everything. He brought them forth from the total “nothing” unto “something” that He perpetually wants. He commanded us this faith, which is the foundation of the Torah, and He doubled this exhortation regarding its denial, which would mean the abolition of the truth. As it is stated: “Beware, lest you forget the Lord, Who brought you forth out of the land of Egypt, from the house of slavery” (Deuteronomy 6:12), meaning, not to forget G-d, or have doubts whether He exists, and the world has always existed, or always existed for a reason and does not change.”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch. Citation from Sefer Ha-Mizvoth – Negative Mitzvah 1.

The “precious stone,” (the Kingdom) is given at the end of the Tribulation period, corresponding to the end of the Days of Awe (see verse 10 above), on the Day of Atonement. The Zohar shows that it is the “voice of the Trumpet” (Tiferet) that causes this to occur. Note that at this “final Yom Kippur” the powers of darkness are prevented from acting any longer. (Something the annual Yom Kippur sacrifice was able to accomplish for intermittent periods.) Note also the reference to the “upper Jerusalem” as “mother” (i.e., Galatians 4:26):

“Therefore the Israelites haste to awaken the voice of the trumpet, which is compounded of fire, water, and wind, and all are made one and the voice ascends and strikes that “precious stone”, which then receives the various colors of this voice and then draws down upon itself the attribute from above, according to the color which it shows. And when it is duly prepared by this voice, Mercy issues from on high and rests upon it, so that it is enfolded in mercy, both above and below. Then is the “other side” thrown into confusion, and its power weakened, so that it lacks the strength to accuse, and the “precious stone” is lit up on both sides, from below and from above. And when is that light shed from the world above upon the ways of men? Verily, on the Day of Atonement. On that day the “precious stone” is illumined with the light from above, which emanates from the splendor of the world to come. Therefore, Israel prepares a goat here below for the Day of Atonement and send it forth to that terrible desert which is under the dominion of the Accuser. That “other side” is the central point of the waste places of the world, just as the central point of the whole inhabited world is occupied by the “holy side”, and therefore Jerusalem is in the center of the inhabited world. The kingdom of heaven, which is the side of holiness, is fixed at two points, one its own and one belonging to the world to come. The upper point is hidden, and therefore it has two points. Under its own point is Jerusalem, the center of the inhabited world. The point which takes from the hidden supernal Mother is the terrestrial Paradise, which is in the center of the whole world. In the center of this Paradise there is a hidden supernal point which is not manifested, and a pillar rises within that point from below, and from thence issue waters which spread to all four sides of the world. Thus, there are three points which stand one upon the other, like the three sections of the Torah (Law, Prophets, Writings).”
Zohar 2:184a-185a

The ‘new name’ mentioned parallels Revelation 3:12 along with ‘new’ Jerusalem. We will discuss this further in the next chapter notes. 

He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name.
Revelation 3:12

Revelation 2:18

To the angel of the assembly in Thyatira write: The Son of G-d, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:

Revelation 2:19

I know your works, your love, faith, service, patient endurance, and that your last works are more than the first.

Revelation 2:20

But I have this against you, that you tolerate the woman Yizebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.

Both fire and brass are representative of judgment. The reference may be to the Jezebel found in 1Kings & 2Kings, who is long dead when these words were spoken to John.

A similar anachronism is found in Midrash Rabbah concerning Jezebel who lived long before those mentioned in this passage:

Jeremiah cursed the day of his birth and the day of his conception, as it says “Cursed be the day wherein I was born,” etc. (Jeremiah 20:4). Cursed be the day wherein I was born refers to the day of birth; while, The day wherein my mother bore me, refers to the day of conception. Is it possible that Hilkiah (Jeremiah’s father), a righteous man, would do such a thing? The fact is that since Jezebel was massacring the prophets, he came, cohabited by day, and fled.
Midrash Rabbah Bereshith 64:5,6

What is being referred to here is a continuation of the problems caused by Jezebel, who instructed the children of Israel to compromised Torah by linking it to that which was not from G-d. The “whoredom” and “adultery” spoken of in this section is more “spiritual” than it is physical. (See notes on “holiness” in verse 23, below.)

One may ask, how could anyone claiming to follow G-d, be involved with sexual immorality as well as willfully eating things offered to idols?

A clear historic example of this is the movement around the messianic imposter, Sabbatai Zevi, in the 17th century. He became powerful with many thousands of Jews following him. Central to his teachings was engaging in sinful acts as they would be allowed in the future messianic age. He also married a woman who had been a prostitute, whose “reformed ways” was touted as a sign of his being the messiah.

“There is nothing new under the sun.” – Ecclesiastes 1:9

Revelation 2:21

I gave her time to repent, but she refuses to repent of her sexual immorality.

Revelation 2:22

Behold, I will throw her into a sickbed, and those who commit adultery with her into great oppression, unless they repent of her works.

Revelation 2:23

I will kill her children with death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.

“Her children” would be referring to those continuing in her ways. With verses 22 and 23 we seem to have a “double” punishment; a) being cast into the couch of great tribulation, and b) the “killing of her children.”

Two questions to ask are; a) Why the double penalty? and, b) Exactly who is carrying out these retributions?

As discussed earlier, the Shekinah is also known as the couch of Solomon. The couch (“bed”) of a chaste bride is also compared to the Shekinah’s purity.

“AND ISRAEL BOWED HIMSELF DOWN UPON THE BED’S HEAD … The bed stands for the Shekinah, as in the verse, “Behold, it is the litter of Solomon” (Song of Songs 3:7). The “head of the bed” is the Foundation of the World who is the head of the sacred couch; and “that which is upon the head” is (the supernal) Israel who is established at the head of the bed.
Zohar 1:225b

“Said R. Jose: ‘When Jacob went down to Egypt, sixty myriads of celestial angels accompanied him.’ R. Judah illustrated from the verse: “Behold, it is the couch of Solomon, threescore mighty men are about it, of the mighty men of Israel” (Song of Songs 3:7), which he expounded thus: ‘Six luminosities form a circle surrounding a seventh luminosity in the center. The six on the circumference sustain the sixty valiant angels surrounding the “couch of Solomon”. The “couch” is an allusion to the Shekinah, and “Solomon” refers to the “King to whom peace (shalom) belongs”: “threescore mighty men are about it” – these are the sixty myriads of exalted angels, part of the army of the Shekinah which accompanied Jacob into Egypt.’
Zohar 2:5a

Malkhut (= the Shekinah) is the Sefirah through which G-d’s judgment is channeled. Referring back to the ‘tidbit’ from Ezekiel in verse 16 above, an accurate translation is, “And SHE will be a reproach and a taunt…, as the noun is feminine.

The reference in verses 22 & 23 are saying that the Shekinah will carry out this aspect of their punishment.  Those committing spiritual adultery (by way of bringing anti-Torah teachings into the congregation), will be tossed into the judgment that comes upon the world (via the Shekinah). The bed of Solomon is now the “sickbed” for the wicked.

The threat to “kill her children with death,” and the subsequent words, “I will give to you — to each — according to your works,” may be seen in a negative context regarding those perpetuating evil. This further establish the principle of midah k’neged midah. As the teachings of Jezebel corrupt (and bring spiritual death) to the children of Lord’s people, Her “children” are killed as a fitting punishment.

The statement, “I am he who is searching reins and hearts,” has the purpose of making us holy – “set apart” unto G-d. Holiness is at the opposite end of the scale from spiritual adultery.

Interestingly, the words, “holy” (kodosh) and “harlot” (kedaisha), are similar in Hebrew. The latter is derived from the root קָדַשׁ (kadash), meaning “to be set apart.” (See note to 2:24 below.)

Revelation 2:24

But to you I say, to the rest who are in Thyatira, as many as do not have this teaching, who do not know what some call the deep things of Satan, to you I say, I am not putting any other burden on you.

To ‘know’ in Torah literature means to connect intimately. (Da’at in Hebrew). This term is used for everything from physical relations (Genesis 4:1) to spiritual connectivity (Daniel 12:4).

‘Satan’ in Hebrew is usually presented as “hasatan” (“the satan”) which means the “adversary.” This entity is part of the overall concept of the Sitra Achra – “the other side” as discussed earlier. The “deep things” (or ‘depths’) of the adversary reflects the ‘roots’ which implies something very deceptive, reflecting the term from which both holy and harlot are derived, as mentioned in verse 23.

Revelation 2:25

Nevertheless, hold that which you have firmly until I come.

Revelation 2:26

He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations.

Revelation 2:27

He will rule them with a rod of iron, shattering them like clay pots, as I also have received of my Father:

These three verses are an allusion to Psalm 2. The ‘he’ in verse 27 has been associated with David in the text, as well as connected to the messiah in the future (‘Davidic/messianic’) kingdom:

Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), Ask of me anything, and I will give it to thee, as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance. (Psalm 2:7,8)
Talmud Sukkah 52a

R. Jonathan said: Three persons were bidden ‘ask’, viz.: Solomon, Ahaz, and the King Messiah. Solomon: Ask what I shall give thee (1Kings 3:5). Ahaz: Ask thee a sign (Isaiah 7:11). The King Messiah: Ask of Me (Psalm 2:8).
Midrash Rabbah Genesis 44:8

Revelation 2:27 is extending the ‘he’ to any of those who are part of the body of Mashiach. (See note at the beginning of chapter 1.)

The aspect of “judgment” which weighs heavy in this section is returned in a positive light for those who overcome.

Revelation 2:28

and I will give him the morning star.

The term “morning star” is peculiar, as its only reference in the Tenakh (Isaiah 14:12), seems to have negative implications. This is similar to the “King of Tyre” who was a help to Solomon, but in Ezekiel 28, is described as the serpent in the Garden of Eden.

Solomon was known for his ‘wisdom’ (Chohmah) which is associated with the “right side” of the tree of life of the Sefirot. He was lacking from the “left side,” that of Understanding (Binah), as seen by his lack of ‘restriction’ regarding women, etc.

The temple required “precise measurements” which is the function of the left side (the human King of Tyre). The left is also the “source of evil” as discussed earlier (as the Ezekiel verse relates to). Thus, with Hiram of Tyre, we see the power (another term for Gevurah) of the left given to Solomon for good purpose.

There is another related idea relating to the conflict between Esau and Jacob. The prophet Obadiah states that the things Esau was given will all be turned over to Jacob’s descendants.

For the day of the Lord over all the nations is close; as you have done shall be done to you; your recompense shall be returned upon your head. For, as you drank on My Holy Mount, shall all the nations drink constantly, and they shall drink and be stunned, and they shall be as though they were not. And on Mount Zion there shall be a remnant, and it shall be holy, and the house of Jacob shall inherit those who inherited them. And the house of Jacob shall be fire and the house of Joseph a flame, and the house of Esau shall become stubble, and they shall ignite them and consume them, and the house of Esau shall have no survivors, for the Lord has spoken. And [the inhabitants of] the southland shall inherit the mountain of Esau, and [the inhabitants of] the plain, the Philistines, and they shall inherit the field of Ephraim and the field of Samaria, and Benjamin [with the inhabitants of] Gilead. And this exiled host of the children of Israel who are [with] the Canaanites as far as Zarephath and the exile of Jerusalem which is in Sepharad shall inherit the cities of the southland. And saviors shall ascend Mt. Zion to judge the mountain of Esau, and the Lord shall have the kingdom.
Obadiah 1:15-21

The giving of the “morning star” being given to the faithful, may thus be seen as a transference of that under the present domain of “the god of this world” to the righteous.

The Midrash Rabbah associates the “morning star” with an angel cast down by G-d. HaSatan is known as the deceiver of the nations (Revelation 20:3,8). This is interesting in light of Revelation 2:26, which states that Yeshua will give authority over the nations to His faithful ones. This would not be possible unless the previous authority – the angel(s) over the nations – are first removed from his/their positions. As we will discuss, this occurs through the series of judgments shown in subsequent chapters of Revelation:

The Holy One, blessed be He, does not punish a nation on earth till He has cast down its guardian angel from heaven. This is borne out by five Scriptural verses. One, the verse, “And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high-that first, and then-and the kings of the earth upon the earth” (Isaiah 24:21). The second is: “How art thou fallen from heaven, O day-star, son of the morning!” after which we read, “How art thou cut down to the ground” (Isaiah 14:12). The third is: “For My sword hath drunk its fill in heaven; and then, Behold, it shall come down upon Edom” (Isaiah 34:5). The fourth: “To bind their kings with chains, and then, and their nobles with fetters of iron” (Psalm 149:8), explaining which R. Tanhuma said: “To bind their kings with chains”: this refers to the heavenly princes. “And their nobles with fetters of iron”: this refers to the earthly rulers. The fifth is: “To execute upon them the judgment written, and then, He is the glory of all His saints, hallelujah” (Psalm 149:9).
Midrash Rabbah – The Song of Songs 8:19

In Revelation 22:16, Yeshua refers to Himself as “the bright and morning star.” Kabbalistically, the evening of Shabbat (at sunset) is associated with Sefirah of Malkhut (Kingdom), and is dominant in the world we live in, as the bride (Malkhut) is not united with the groom (Tiferet).

The daytime side of Shabbat is associated with Tiferet. The “complete” Shabbat (evening and day), comes into being with the union of the bride and groom. This cannot occur as long as the “other side” (evil) clings to the evening side of Shabbat (Malkut/Shekinah), as discussed above in verse 10.

The Zohar explains this as follows:

“This psalm of praise was therefore ordered to be chanted on the Sabbath by the “one people”, namely the children of Israel. (Psalm 92): “A song. A psalm for (to) the sabbath day. It is good to praise the Lord, to sing unto thy name, O most high. To proclaim thy lovingkindness in the morning and thy faithfulness in the nights.” It has been established by the Companions that this hymn of praise was sung by the first man (Adam) after he had been driven out of the Garden of Eden, when the Sabbath drew nigh unto the Holy One and interceded for the created being. Then he sang this hymn in honour of the Sabbath which had delivered him. It is a hymn of praise sung by the world below to the world above, to a world which is altogether “Sabbath”, the sphere of the “King whose is the peace”. It is a hymn of the sabbath below unto the Sabbath above: the sabbath below, which is like night, sings to the Sabbath above, which is like day. In fact, whenever “Sabbath” is mentioned it refers to the “eve of the Sabbath” (i.e. the Shekinah), but when it says “the Sabbath day”, it denotes the Supernal Sabbath (i.e. Tiferet). The former is symbolized by the Female, the latter by the Male. Thus “And the children of Israel should keep the Sabbath” (Exodus 31:16) alludes to the Female, which is the night (layla), and “remember the Sabbath day” (Exodus 20:8) alludes to the Male. Thus the sabbath here below sings a hymn to the Sabbath above.”
Zohar 2:138a

The morning star can be referencing both the Supernal Shabbat (Revelation 2:28), as well as the one who ushers it in (Revelation 22:16).

Revelation 2:29

He who has an ear, let him hear what the Spirit says to the assemblies.

As has been mentioned, each of the seven congregations is made aware of what each one is told. This is the aspect of the 49 gates of correction, corresponding to the 49 days of the Omer Count.