Revelation 1

Last Updated 1.18.25

The text of the book of Revelation is thought to have been written at the end of the first century. This places it in the period between the first and second Roman-Jewish wars (70 and 132CE). Roman anti-Semitism and oppression would have been increasing during this time, yet the synagogue system remained in place with the Yeshua groups maintaining connection to this. Jews in the empire continued to have a level of religious autonomy until the Bar Kochba war (132-135CE), as per the Roman laws of collegia established by Julius Caesar. Influence from surrounding pagan Roman entities ‘creeping in’ to groups, especially those further from the land of Israel, is also a factor to consider.

This study is unlike any Revelation commentary yet produced, which for centuries have been through a non-Torah perspective. We offer a view consistent with the framework of Jewish Torah spirituality that this, and all books of the Bible, are properly understood in. We are continually adding new info to this project and have begun a major update for 2025, starting with chapter 1. Check the “last updated” at the top of the page.

Chapter 1 has much beneath the surface as it alludes to some of the deepest aspects of G-d, creation and the messiah. These concepts return, in a state of fulfillment, in Chapters 21 and 22. The book of Revelation is a journey to the singularity of the Creator.

Revelation 1:1

This is the Revelation of Yeshua the Messiah, which G-d gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, Yochanan,

John’s opening statement holds a great many clauses, a few of which we will analyze individually.

‘Revelation’

The “Book of Revelation” may be broken down into several distinct parts.

• Chapter 1 serves as an introduction. There are multiple deep spiritual concepts within the text, which those not familiar with kabbalistic Torah literature will not understand or even be aware of. Also critical is recognizing who the speaker is, and who is being spoken of, from verse to verse, as multiple entities are alluded to, and similar language can relate to more than one.
• In chapters 2-3, several groups of people are addressed. This section is not so much a critique of existing communities, or a look into the future, as it is a midrash on general types of behavior and consequences.
• Beginning in chapter 4, (i.e., “Come up hither …”) through chapter 19, John receives a higher level of perception regarding future events.
• Chapter 20 concerns the 1000-year messianic kingdom. It is narrow in scope, with emphasis on judgment and resurrection. (i.e., there is no mention of the millennial temple, ingathering of exiled Israel, and other typical themes regarding the redemption.)
• Chapters 21 and 22 relate to the Olam-Haba, the “world to come.” This is quite unique as there is relatively little information in Torah literature regarding what follows the millennial realm of Mashiach.

Of Yeshua the Messiah, which G-d Gave to Him

There are several aspects to the idea of the relationship of ‘messiah’ (mashiach) to G-d and humanity.

They are:

• the concepts & attributes brought down through time, via oral Torah
• the actual personage, which may go beyond one individual
• the community of people who support the function of mashiach (the ‘ekklesia’ in Revelation)

The term ‘mashiach’ simply means ‘anointed,’ and appears throughout the Tanach. It is generally associated with any person chosen by G-d for His purpose. Every King of Israel was called mashiach, with some having “higher purpose” such as King David. (See Ginsburgh quote below.) Even Cyrus, the pagan king who ended the Babylonian captivity of Israel, is called “G-d’s messiah” in the

So said the Lord to His anointed one ( יְהֹוָה֘ לִמְשִׁיחוֹ֘) to Cyrus …
Isaiah 45:1

Issue #1

The are two major issues with understanding the New Testament properly. The first relates directly to the concept of THE messiah (HaMashiach) which is what Revelation and a great deal of Torah literature deals with specifically.

The root of the ‘problem’ is that the Hebrew scriptures do not have a single direct reference to the messiah in the literal rendering of the text. The New Testament (and other Jewish texts) make claims about someone called the ‘messiah,’ and things related to this, based on interpretations of the Tanakh (“Old Testament”) which say nothing about the messiah in the words as they are plainly read.

What is the origin for such claims? Everything about “the messiah” in Judaism was/is found in the oral Torah, in the “non-binding” portions called ‘aggadah.’  Thus, any claims ‘about’ the messiah, including those of the New Testament, must show a measure of consistency with oral Torah.

This has been the major source of ‘disconnect’ between the Jewish and Christian views regarding what the New Testament is actually ‘saying’ — oddly they don’t disagree at one level.

Christians understand things according to their particular framework of Christianity. Jews have accepted these Christian interpretations as being what the New Testament teaches and view those (incorrect) interpretations as inconsistent with, and even antithetical, to firmly established Torah principles.

The reality is the two ‘sides’ have been fighting over a “straw man” for centuries, with almost no one attempting to unbiasedly analyze and interpret the New Testament texts within the framework of Jewish Torah spirituality. (See Issue #2 below in verse 4 notes for more.)

Back to Mashiach …

Regarding the subject of messiah in oral Torah, there is the idea of there being more than one person who is in a “messianic role.” This is expressed primarily with the figures of Mashiach ben David and Mashiach ben Yoseph. These two roles are very interconnected. A term for this pairing is the “Trein M’shechin.”

The statement that there are distinct modes and periods for each of the Twin Messiahs must now be qualified. In truth, there is much overlapping between the two. The ben David mode is always present in the immediate background of the ben Joseph mode and vice versa. In other words, a fractal spark (nitzotz) of the lower tikkun (repair) of the Josephic Messiah is always present within the higher tikkun of the Davidic Messiah. Conversely, a fractal spark of the higher tikkun of the Davidic Messiah is always present within the lower tikkun of the Josephic Messiah.

This interpenetration of the Twin Messiahs is true on two levels and thus the term Trein M’shechin has two meanings. The processes of the Josephic Messiah and the Davidic Messiah occur together, at all times, in every generation, and in all places. The Messianic Era of the Josephic Messiah and the Messianic Era of the Davidic Messiah, however, refer to large scale time-frames where there is a sharper line of demarcation between the two modes of tikkun. The first aspect of the Twin Messiahs that functions on the generational or micro-time scale, i.e., on an annual and daily basis, is the generational Twin Messiahs. The second aspect of the Twin Messiahs, which functions on the millennial or macro-time scale, is the millennial Twin Messiahs.
The Twin Messiahs, Rabbi Joel Bakst

Simply stated, Mashiach ben David is the one who arrives at the end of this age and ushers in the redemption. This is more or less ‘straightforward.’

Mashiach ben Yoseph is said to come prior to ben David and is associated more with a host of spiritual functions, both on his part and that of the people.

The information related to ben Yosef is vaster and far more complex, as it impacts things in the spiritual realms and human involvement in the process of Mashiach ben David arriving.

The concept of Mashiach ben Yoseph functions on three levels: meta-historical, the actual personality of Mashiach ben Yoseph, and any individual who contributes to the messianic process.
The Secret Doctrine of the Gaon of Vilna – Volume I, Rabbi Joel David Bakst, City of Luz Publications, 2008, p. 152.

All three levels are found in the New Testament:

• The ‘historical’ idea of messiah being “from the foundation of the world” (1 Peter 1:20, Hebrews 4:3, Revelation 13:8) and the same, “yesterday, today and forever” (Hebrews 13:8)
• The work of Yeshua himself (both in his lifetime as found in the gospels, and “in the heavenlies” following his death)
• Those who are considered, “the body of Messiah” (1 Corinthians 12:27, Colossians 1:18, Ephesians 1:13)

The phrase “foundation of the world” is connected to the idea of the “tzaddik,” the righteous person, whose life is entirely dedicated to serving G-d. The concept of the messiah is grounded in that of the tzaddik. This is discussed in detail in verse 5.

The following text presents these ideas with regard to the timing of the coming of mashiach ben David.

“The wicked Bila’am “distances” the coming of the Mashiach when he says, “I behold it, but not in the near future.” In contrast, the prophet Isaiah draws the Mashiach nearer when he says, “for my salvation is near to come” (Isaiah 56:1). In his commentary on the Torah entitled Heichal Ha’bracho, the Komarnar Rebbe explains Bila’am’s words as follows: ‘Nearness’ indicates a close neighbor who is the Tzaddik, the foundation of the world. Similarly, the holy prophet (Isaiah) said, ‘my salvation is near’ (Isaiah 56:1). But this wicked one said, ‘but not in the near future.’ In truth it is near; for the redemption is experienced every day and in each hour by one with a sensitive heart. Now, it is truly close; its ‘appointed time’ is here. Yet, this is not exact, since even the ‘appointed time’ will be ‘hastened’ (before its time; see commentaries on Isaiah 60:22). Our master, the holy Ari, noted that the ‘appointed time’ had actually started in his day: “I am certain of this every day that I yearn and wait for the final redemption.”… “Rabbi Chaim ibn Attar (who passed away in 5503), author of the commentary Or HaChaim, explains our verse as referring in its entirety to the Mashiach. He explains that the Mashiach’s coming will be hastened, if the Jewish People merit it, and if not, then he will come “in its appointed time.” This is the meaning of the quote “in its appointed time, I will hasten it” (Isaiah 60:22), as interpreted by our sages. In accordance with this understanding, the quote “I behold it, but not now” (not immediately now, but very soon) refers to a state in which the Jewish People are worthy, whereas “I behold it, but not in the near future” refers to a state in which they are not. So too, if the Jewish People are worthy, then the Mashiach will come in a manner from above to below as pictured in the phrase, “a star will go forth from Jacob” and as it is said “he will come via the clouds of the heavens”–in the merit of the service of the majority of the souls of Israel, the average ones amongst the Jewish People, the rank and file–who may be labeled “Jacobs.” Whereas, if they are not worthy, then the Mashiach will come in a manner from below to above, “and a staff shall arise in Israel” and as “a poor man, riding on a donkey”–in the merit of the service of the minority of the souls of Israel, the Tzadikim of the generation, who are labeled “Israel.” We notice that the first Mashiach–King David–according to the Rambam’s interpretation, parallels the Mashiach at the level of “if they merit…’I will hasten it'” according to the Or Hachaim’s explanation. In addition, the final Mashiach, a descendent of King David (called by the Sages “Caesar” in contrast to King David who is called “half-Caesar,” according to the Rambam)–parallels the Mashiach at the level of “if they are not worthy –‘in its appointed time'” according to the Or Hachaim’s commentary.”
Kabbalah and Modern Life – Living with the Times: A Torah Message for the Month of Shevat; And a Staff Shall Arise in Israel, Rabbi Yitzchak Ginsburgh

The concept messiah being ‘King’ is related to him also being “G-d’s son.”

“Another image of a new-born king is found in the second chapter of Psalms where we find a description of the king as G-d’s anointed. The king in the psalm tells us, ‘G-d told me, “You are my son, today I have fathered you.” This verse was interpreted in the Talmud as describing the future messiah.”
The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav, Zvi Mark, p.130

There are ‘levels’ of tzaddikim, with mashiach being the ultimate expression. This is discussed in detail, further down this chapter.

To show to his servants the things which must happen soon

Why does G-d show things to His servants? Ultimately it is about “better connecting” to Him. A similar question was asked regarding the future Temple, which functions in this capacity. The reply presents an important ‘spiritual’ concept regarding our role in the messianic process.

“You, son of man: Tell the House of Israel about the Temple. Let them see the measurements of the plan. Let them know the form of the Temple and its structure, all its forms and all its laws. Write it before their eyes, and they will guard all its forms and all its laws and do them.”
Ezekiel 43:10-11

“Ezekiel said to the Holy One blessed-be-He: “Master of the World: We are now in exile, and You tell me to go and inform the Jewish People about the plan of the Temple? ‘Write it before their eyes, and they will guard all its forms and all its laws and do them.’ How can they ‘do them’? Leave them until they go out of exile, and then I will tell them.” The Holy One blessed-be-He said to Ezekiel: “Just because My children are in exile, does that mean the building of My House should be halted? Studying the plan of the Temple in the Torah is as great as actually building it. Go and tell them to make it their business to study the form of the Temple as explained in the Torah. As their reward for this study, I will give them credit as if they are actually building the Temple”
Midrash Tanchuma, Tzav #14

Taking this further, it may seem peculiar to work on something that seems unattainable in our lives, yet we find this taught:

Therefore you shall be perfect, just as your Father in heaven is perfect.
Matthew 5:48

We find the same idea in more modern Chassidic literature:

Be a tzaddik, However since most people do not have the potential to become tzaddikim, at least — Do not  be a rasha; i.e., be a beinoni. Yet every soul, even the beinoni’s, is instructed to be a tzaddik. What is the significance of an instruction that cannot be fulfiled?  The beinoni may never reach the true level of a tzaddik, he must spent time cultivating a tzaddik-like consciousness, i.e., a revulsion for material indulgences on the one hand, and an awareness of the awesomeness of G-d on the other.
Garments of the Soul, Rabbi Menachem Schneerson

Both Ezekiel’s instruction regarding study of the Temple, and John’s vision in this book, hold the promise of great blessing to the person who seeks to learn the deeper aspects of G-d.

Further, there is a greater purpose for attaining such understanding — specifically for us to apply what we learn, thus enabling us to be “conformed to His Image” and bring tikkun (restoration) to the world.

This is expressed as the “awakening from below” (Aramaic: itaruta d’ltatah), which then sparks an “awakening from above’ (itaruta d’layla) which will bring Mashiach and the redemption.

Indeed, our ascent will be extremely great and this is “Why Mashiach hasn’t come yet.” There’s a lot of work to be done, to establish an eternal foundation that will never be uprooted again. The longer it takes, the more effort the evil inclination extends. But then again, the deeper a foundation is built, the greater the height of the building that can rise on it. Fortunately for everyone, each person can (and is) part of Mashiach’s building. Mashiach hasn’t yet come because he is building a most solid foundation. It requires great patience – a messianic trait – to wait out the attacks against civility and decency. And in the end, Mashiach will definitely come.
“Mashiach – Who? What? Why? How? Where? When?,” Chaim Kramer, p. 188

The ‘timing’ of this action on our part, relates to the explanation of this passage from the gospels. Though it is ‘hidden’ from us, we have a role in determining the day of the redemption.

“But of that day and hour no one knows, not even the angels of heaven, but My Father only.”
Matthew 24:36

By His Angel

The term ‘angel’ (Hebrew: “malakh”) means ‘messenger.’ This function occurs “between the heavens and the earth.” This works in “both directions,” as related to human actions “from below,” and G-d’s response “from above.”

The Angelic Realm and Worlds of Existence

Kabbalistically, there is a ‘framework’ to existence. This is called the “Four Worlds of Existence.” The domain of angels is in the intermediary world between heaven and earth. The chart below depicts this, with the transcendent aspect of the Creator ‘beyond’ or ‘outside’ of the Four Worlds of Existence.

One place this is presented clearly is in Jacob’s ladder dream.

And he dreamed and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of God were ascending and descending upon it. …  And behold, the Lord stood above it.
Genesis 28:12,13a

What is interesting is the concept of the tzaddik, the righteous person, who can help us connect to G-d, is associated with the ladder.

Chassidic Dimensions Volume 3, Jacob Immanuel Schochet, p. 106

“The tzaddik is essentially a spiritual person. … joined to the spiritual reality. On the other hand he is also a soul in a body living in this physical world, which joins him to the earth as well. In that sense then, the tzaddik becomes an intermediary, the common denominator that is able to join the physical and the spiritual, the heaven and the earth. He is the channel by means of which heaven and earth can relate to one another, the means by which Divine emanations are channeled to the world. Thus he becomes and is the foundation of the tzaddik. He binds all worlds together. All emanations that flow from one world to the other, even from the most high, go through the tzaddik. … “The tzaddik is like the ladder in Jacob’s dream, of which it is said, ‘Ascended and descended on it.’ For just as he is able to bring down the effluence and to extend it, so he is able to cause his whole generation to ascend.” … This is the tzaddik who is able to join and bind together all worlds. As he himself is bound up with G-d on the one hand, and with the worlds on the other, he joins them all to Divinity. Thus he is the intermediary between them, the channel or funnel that serves as the passageway in both directions.”
p. 104, 106, 108

He then added, “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on the Son of Man.”
John 1:51

Connecting oneself to a true tzaddik, in faith, to help us connect to G-d.

“The bond which we seek to create with the Tzaddik is a spiritual one. In this sense, it is like the bond each Jew wants to create between himself and G-d.”
Crossing the Narrow Bridge, Chaim Kramer, p. 328

The “ultimate” tzaddik to bond with, in some manner, is mashiach.

The four spiritual worlds (from the “top down”) are called:

• Atzilut (‘neaness’) This world is an ‘interface’ between the ‘unknowable’ Creator and creation (the 3 next worlds). Atzilut is related to things like the “Image of G-d,” the “Name of G-d,” and the “tohu v’bohu” that Genesis 1:2 indicates were there before creation narrative begins. The world of Atzilut is also the origin of the G-dly emanations called ‘sefirot’ that are the “building blocks” and “channels of divine energy” that facilitated the actual ‘creation.’ This is also the level of G-d that we can relate to, within existence. (See Daniel Matt quote below.)
• Beriah (‘creation’) Creation consists of the three lowest worlds beginning with Beriah. It is the highest of these and referred to as ‘heaven’ or “the heavens.” The spiritual forces in the world ‘oversee’ everything in creation. They are called forces or powers (i.e., Ephesians 6:12) through Torah literature.
• Yetzirah (‘formation’) This is the angelic realm, and world of ‘connection’ that is between heaven and earth. This relates to the ascent and descent of the angels in Jacob’s dream.
• Asiyah (‘making’) The spiritual aspect of our immediate ‘reality’ (thus connected to the ‘shekinah’ (the divine presence), including human action, emotion and intellect, plus everything we physically experience “from microscopic to telescopic.”

The Four Worlds of Existence is a ‘template’ found throughout the Hebrew scriptures, the New Testament and Torah literature. It is critical to understanding all spiritual concepts.

For instance, in this passage, the term “My Name” is synonymous with the level of the “Image of G-d” and world of Atzilut. Subsequently, we see the actual terms for the three lowest worlds.

Everyone that is called by My name, and whom I created for My glory, I formed him, yea I made him.
Isaiah 43:7

The above verse, depicting ‘stages’ of man’s development, is associated with “levels of the soul” discussed later in this chapter. We ‘exist’ in all these dimensions.

The critical thing to understand is that there is but one Creator, yet there are two ‘aspects’ of this ‘singularity.’ That which we can ‘relate to,’ is the immanent aspect within the Four Worlds of Existence. This is ‘G-d’ we read of in the Bible, discuss, pray to, etc.

When we speak of aspects or qualities of G-d, the sefirot, etc., these are all from our limited experience “within existence.” This is further discussed in verse 8.

Then there is ‘G-d’ beyond existence, which is the ‘transcendent’ or ‘infinite,’ to which we can know nothing ‘directly’ about. What we deal with are the Creator’s emanations within existence.

We cannot describe G-d in any clear ultimate way – the only accurate name for G-d is Ein Sof. Literally, “there is no end.” Ein Sof is infinity … The sefirot are the ways that the infinite divine reality becomes accessible to us … becomes perceptible. We can’t wrap our minds around infinity, but we can see certain aspects of the divine being, and that’s what the sefirot represen… The sefirot are divine qualities and at the same time aspects of the Human personality. We’re in the image of G-d, so the divine and the human are not totally separate.
Professor Daniel Matt, Gems of the Zohar Series 1, Part 1.

For an excellent (3 minute) summary of the concepts of the G-d we know and don’t know, see “In the Beginning G-d Created G-d by Professor Daniel Maat.

Through His angel

This particular angel is said to be “his,” which from the text could be considered either “G-d’s angel” or “Mashiach’s angel.” There are different ways this ‘particular’ angel/messenger is expressed. For instance, the Shekinah (the concept of the “divine presence” within creation) is referred to as ‘angel’:

Angel is here one of the names of the Shekinah, applied to her when she is a messenger from on high and receives radiance from the supernal mirror, for then she is blessed by the Father and Mother, who say to her: Daughter, go, mind thy house, attend to thy house; go and feed them, go to the lower world where thy household wait for sustenance from thee; here is all which they require … She is, however, called angel when she is sent by the Father and Mother … When she first appeared to Moses she was called angel, but to Jacob she appeared only under the figure of Rachel.
Zohar 3:187a

Is, then, the Shekinah called “the angel of the Lord”? Assuredly!”
Zohar 2:50b-52a (See verse 12 note on the Menorah for an expansion of this passage.)

There is also an entity that is considered both the “angel of the Lord” and the angels of Messiah ben Yosef (who is in turn associated with the concept of the tzaddik.) It is called Metatron in Torah literature. This is a Greek word, which carries a meaning of “amidst the throne” (meta + tronos). This relates well to Revelation with its numerous ‘throne’ references.

Metatron is given many titles including head of the angels, watchman, servant, youth, rod. It is the power charged with the sustenance of mankind while we, and the Shekinah (the “divine presence” and ‘bride’), are in exile (since Gan Edan).

The Zohar associates the tzaddik with a pillar of seven foundations and the idea of the ‘handmaid of the Shekinah’ and identifies the latter with Metatron, who “stands in” while she is in exile.

“R. Isaac here asked R. Simeon to explain how it is that some say the world is founded on seven pillars and some on one pillar, to wit, the Zaddik (tzaddik). He replied: ‘It is all the same. There are seven, but among these is one called Zaddik on which the rest are supported. Hence it is written: “The righteous one is the foundation of the world” (Proverbs 10:25). This ‘handmaid,’ resumed R. Simeon, ‘will one day rule over the holy land below as the Matrona (Shekinah) once ruled over it, but the Holy One, blessed be He (a name for G-d) will one day restore the Matrona to her place, and then who shall rejoice like the King and the Matrona? – the King, because he has returned to her and parted from the handmaid, and the Matrona because she will be once more united to the King. Hence it is written: “Rejoice exceedingly, O daughter of Zion”, etc. Observe now that it is written, “This shall be to you a statute for ever” (Leviticus 16:29). This promise is a decree of the King, fixed and sealed.”
Zohar 3:69a

“Which is the body of the King’s daughter? Metatron; and this same body is identical with the handmaid of the Shekinah.”
Zohar 2:94b

The idea alluded to in the text, is that this message “connecting above and below,” is going “through” Metatron, who is associated with Mashiach ben Joseph:

“The tikkun of transcendence refers to a higher state of consciousness released through the power of Metatron who is the collective oversoul of Messiah ben Yoseph…”
The Secret Doctrine of the Gaon of Vilna – Volume I, Rabbi Joel David Bakst, City of Luz Publications, 2008, p. 127.

All of the above tells is the present time of exile we are in (from Gan Edan to the final redemption) is associated with Metatron and Messiah ben Yosef. The time of the Shekinah (reunited) and Messiah ben David, is what we await.

Revelation 1:2

who testified to G-d’s word, and of the testimony of Yeshua the Messiah, about everything that he saw.

Testimony and Prophecy

The unique phrase, “the testimony of Yeshua” (Greek: martyrian Iēsou) is also found in verses 1:9 and 19:10, and relates to the concept of ‘prophecy.’ (See verse 3.)

The process of ‘transmission’ of prophecy (from G-d through the Worlds of Existence down to us), is via the channels of divine consciousness that are present in each of the four worlds. It is through these that G-d reveals Himself and “continuously creates” both the physical world and the higher spiritual ones.

These channels are understood as specific emanations or attributes of G-d within existence. They are called ‘Sefirot’ (singular: Sefirah) and are ten in number.

(See “The Sefirot” on the Chabad website for more information.)

“Prophecy is a knowledge and an attainment that G-d, in His Glory, gives he prophets. But doesn’t this necessarily contradict what we previously said regarding the fact that we can never attain knowledge of G-d’s ways? No, for as we have mentioned, we cannot grasp the whys and wherefores of the Infinite One (Eyn Sof), but as to limited will, namely the Sefirot, we can grasp something, for the Sefirot exist even in the world of making (Asiyah). We have defined this limited will through the Sefirot, which are the attributes of the Holy One, Blessed be He … In addition, we mentioned that the Sefirot represent the actual essence of reality, and everything that will ever happen is included and rooted in them …  No creation — not even the loftiest of the creations — has direct access to the Creator, and any access at all must come through the Sefirot, through G-d’s will. … When a person attains a great level of spirituality, the creator, Blessed be He, allows that person to gain some measure of insight into the way He rules the world. This is what we call prophecy. Prophecy is ranked by the level the prophet achieves in comprehending the Sefirot. When a prophet gains a certain level of comprehension of G-d, in other words when he attains the Sefirot, which are G-d’s guiding ways, he will also necessarily gain an understanding of the details and the results, the product of the Sefirot.”
Yedid Nefesh (Song of the Soul), Rabbi Yecheil Bar-Lev, Petach Tikva, 1994. pp. 349,350.

The relationship between prophecy and the Sefirot will be discussed in other verses in this chapter, and covered in greater detail in chapter 19. where we elaborate on it as “the spirit of prophecy.”

Revelation 1:3

Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.

He who reads

The Zohar designates unique blessings to those who concern themselves with G-d’s Torah, finding themselves linked to the emanation of Tiferet (literally “beauty,” in the sense of harmony). This is the Sefirah most associated with both G-d and the messiah as we relate to them “within existence.”

“What, now, is the difference between those who study the Torah and faithful prophets? The former are ever superior, since they stand on a higher level. Those who study the Torah stand in a place called Tiferet, which is the pillar of all faith, whereas the prophets stand lower in the place called Netzach (Victory) and Hod (Majesty); and those who merely speak in the spirit of holiness stand lower still. He who studies the Torah needs neither peace offerings nor burnt offerings, since the Torah is superior to all and the bond of faith; wherefore it is written “Her ways are ways of pleasantness and all her paths are peace” (Proverbs 3:17), and also, “Great peace have they which love thy law and they have no occasion for stumbling” (Psalm 119:165).”
Zohar, Vayikra 35a 

“Because Tiferet symbolizes the state of harmony among the Sefirot, it came to be associated with the traditional name for God in rabbinic literature — Ha-Kadosh Barukh Hu (The Holy One Blessed be He). Tiferet was understood to be the subject of many traditional prayers. Prayers that emphasized God as father and king were usually prayers referring to Tiferet in particular or, through it, to the Sefirot in general. In this way Tiferet was often portrayed as the representative of the other Sefirot. Tiferet came to symbolize the aspect of God that was known as the traditional God of Judaism, the God of the Hebrew Bible. Tiferet was the Sefirah that most closely symbolized the transcendent deity. If was the Sefirah that spoke at Sinai as the representative of the other Sefirot.”
The Mystic Quest: An Introduction to Jewish Mysticism, David S. Ariel, Jason Aronson, London, 1988, p. 81

(See notes on 4:1 regarding the relationship between Tiferet and the name YHVH regarding Moshe’s level of revelation.)

The above relates to these words of King David, who made the same claim concerning Torah:

“I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts.”
Psalm 119:99-100 

Who hear the words and keep the things

The Hebrew meaning of “hearing” and “keeping” gives insight.

• Hearing = Shema, to hear with understanding of obedience (see “prophecy” note in 1:2 above a and also 1:8 below)
• Keeping = Shamar, to guard, protect and preserve

The book of Revelation begins with a promise of a blessing to those who hear and obey. It ends with a curse (22:18-19) to those who do not adhere to it. Between these “bookends” is the message that those who obey G-d’s Torah are the ones that will acquire the blessings of G-d:

“Because thou did keep the word of my endurance, I also will keep thee from the hour of the trial that is about to come upon all the world, to try those dwelling upon the earth.”
Revelation 3:10 

“Here is the patience of the saints: here are they that keep the commandments of G-d, 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

Revelation mirrors G-d’s word in Deuteronomy, where He promises blessings to those who obey His Torah and curses to those who do not heed it:

“And it hath been, if thou does hearken diligently to the voice of YHWH thy G-d, to observe to do all His commands which I am commanding thee to-day, that YHWH thy G-d hath made thee uppermost above all the nations of the earth, and all these blessings have come upon thee, and overtaken thee, because thou does hearken to the voice of YHWH thy G-d.”
Deuteronomy 28:1-2

“And it hath been, if thou does not hearken unto the voice of YHWH thy G-d to observe to do all His commands, and His statutes, which I am commanding thee to-day, that all these revilings have come upon thee, and overtaken thee: `Cursed art thou …”
Deuteronomy 28:15-16a

It should be note that the obligation to keeping the mitzvoth that are specific to the “Torah of Sinai,” falls upon the Children of Israel and not the nations. The latter, upon turning away from idolatry, should still engage with the Torah (learning it properly within its framework of Jewish Torah spirituality as a path of drawing closer to G-d.

A gentile’s view on mashiach does not change this, as we see regarding the position of the council in Acts 15 (culminating in verse 21, referencing gentiles learning via the synagogue). This was the view of Rabbi Hillel prior to that time, as well as found through the letters of Paul, which dealt greatly with gentiles coming to faith and their interactions with Jews, who were to keep the Torah of Sinai, whatever their view of mashiach was.

The best book on this subject by far, is The Mystery of Romans, by Mark Nanos, available new and used on multiple online book sources.

Revelation 1:4

Yochanan, to the seven assemblies that are in Asia: Grace to you and peace, from G-d, who is and who was and who is to come, and from the seven Spirits who are before his throne

Seven

“The number seven is significant in Hebrew culture and faith, having come to symbolize both a number of completion, as well as an incomplete structure that is representative of a greater truth. The number seven as it appears in the Bible is connected with every aspect of religious life in almost every time frame.”
The Jewish Book of Numbers, Ronald H. Isaacs, Jason Aronson, Inc., London, 1996, p.64.

Examples of the use of the number seven include:

• The seven “lower” Sefirot (called the “middot”) which are part of the greater scheme of ten
• Seven days of creation (Genesis 2)
• Seven Feasts of the Lord (Leviticus 23:8)
• Seven pair of clean animals went on the ark with Noah (Genesis 7)
• Abraham made a covenant with Avimelech using seven ewes (Genesis 21:28-30
• The time period to be made clean from tzarat, was seven days (Leviticus 14:9)
• Seven pipes on the Menorah (Zechariah 4:2)
• Sprinkling of blood seven times (Leviticus 4:6)
• The Omer is counted for seven weeks (from First Fruits to Shavuot)
• The bride and groom rejoice for seven days according to Jewish law
• The bride circles her husband seven times and says seven blessings at their wedding
• Tefillin are wrapped seven times around the arm

(See 1:11,12 below for more on the seven assemblies. Also notes to 5:1 for the idea of seven associated with fullness of chastisement.)

Assemblies

Issue #2

The second major issue regarding correct understanding of the New Testament is that the Greek language it was conveyed in has no connection to Hebrew spiritual concepts. There were no words that had anything do with these critical concepts from the Scriptures. The translators of New Testament texts were limited to selecting terms coming “as close as possible,” yet not accurate in any sense. They would need to be explained by someone knowledgeable in Torah.

No amount of word definitions, ‘hermeneutics,’ or examination of Jewish ‘culture’ can bring correct understanding of these concepts. Yet, study of Revelation has been mostly done along these lines. The meaning of these things can only be derived by study of Jewish oral Torah.

Our first example is the Greek word, ekklesia, found throughout Revelation does not mean “church,” as seen in most Bibles. Neither the word “church,” nor the concept of ‘Christianity,’ or any Christian doctrines, exist in the books of the New Testament. All of this came about later by way of the Christian Church, whose origins began no earlier than after the second Roman-Jewish war of 132-135CE (the Bar Kochba rebellion), when Rome banned all forms of Torah learning and practice.

This second issue extends far beyond this, impacting all non-Jewish concepts of the New Testament. See our article, “The Matrix of Christianity” for more background.

The New Testament promotes the idea of an ekklesia of Jews and gentiles who follow G-d. This relates to the promise made to Abraham in Genesis 17. It also points to the final redemption. Whereas the first concerned only Israel (coming out of Egypt), the final redemption is universal, including Jew and gentile — and all of creation.

This is the correct understanding of the following verse.

For as many of you (gentiles) as were immersed into mashiach have clothed yourselves with mashiach. There is neither Jew nor Greek, there is neither servant nor free, there is neither male nor female; for you are echad in mashiach Yeshua. And if you are of mashiach, then you are Abraham’s seed, and heirs according to the promise.
Galatians 3:27-29

The above verse does not remove the present distinctions between Jew and gentile, or between men and women. (Paul keeps these distinctions throughout his writings.) The concept of ‘echad’ here is one of a composite unity — distinct parts, each with their own ‘function,’ as part of ‘one’ entity.

Within the above verse are embedded the three aspects of mashiach mentioned earlier: the historical teachings, the person (in this case, Yeshua) and the people who are ‘immersed’ within him/this.

Baptizo

This Greek term does not mean ‘baptized’ in any Christian sense. Here again we face the problem of the Greek language (and culture and spirituality) having no connection to Hebrew spiritual concepts, and having to find foreign terms coming as close as possible — with the understanding that these letters were going places where someone educated in Torah could properly explain them.

Baptizo means something being immersed into something else, with the sense of taking on the qualities of that it is immersed in. (In a physical sense, like dipping a white cloth into a colored dye.) Throughout the New Testament, this relates to “becoming like the messiah,”

The Seven Assemblies

Seven assemblies are written to, which are not only physical groups in the first century CE, but more importantly reveal attributes that transcend time. Moshe also taught in this fashion, speaking to his generation with future ones in mind, particularly the one to come at the end of the age. In Deuteronomy chapters 29 and 30, Moses speaks to those in front of him as the generation that will see the final redemption. We also see this where Jacob addresses his twelve sons in Genesis chapter 49.

We will examine how these seven ‘archetypes’ relate to the idea of “seven types of Pharisees” (from the Talmud) in verse 11.

From G-d, who is, and who was and who is to come … and from the seven spirits who are before His throne

John’s “compound” greeting (extending through the beginning of verse 5) can be seen as expressing a continuity that extends from the eternal G-d outside of existence, through the ten sefirot.

• Who is: G-d as the Eternal, outside of existence. The sefirah of Keter.
• Who was: G-d as Abba, within existence: sefirah of Chokmah, which relates to the past. Also “His” throne.
• Who is to come: The “Throne of G-d”: the Sefirah of Binah, which relates to the future. It is also associated with the heavenly throne itself.
• The seven spirits: the seven lower Sefirot, called the middot (‘measures or norms’) who are ‘before’ Binah (the throne) from our perspective and path.

One midrash speaks of these seven lower middot as being before the heavenly throne:

“Seven middot serve before the throne of Glory: they are Wisdom, Justice and the Law, Grace and Mercy, Truth and Peace. … Everyone who has these qualities as middot, obtains the knowledge of G-d.”
‘Midrash Aboth de Rabbi Nathan,’ as cited in ‘Origins of the Kabbalah,’ Gershom Sholem. p. 82.

Revelation 1:5

and from Yeshua the Messiah, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood,

Faithful Witness

Mashiach’s ‘faithfulness’ is his connection to the Torah (along with those who faithfully follow) and the coming redemption.

The Torah which a man learns in this world is vanity in comparison with the Torah which will be learnt in the days of the Messiah.
Midrash Rabbah Ecclesiastes 11:7

The coming of mashiach is inextricably linked to the highest level of Torah revelation.

In the merit of Mashiach, the redeemer, we will all leave the exile. In addition, in Mashiach’s era, the Jews will again receive the Torah. Our descent may be greater than that of our forefathers in Egypt, but the Torah awaiting us will be a Torah on a much higher level, that of ATIK. Mashiach’s mission will be gather everyone to the holy land, something that was lacking in our past redemptions. This time, Mashiach will succeed, and will build the third Temple, one that is destined to stand forever.
“Mashiach – Who? What? Why? How? Where? When?,” Chaim Kramer, p. 188 (See verse 15 for more on the concept of ‘Atik.)

This can be summarized as Mashiach being the “goal of the Torah.”

This is the correct translation of this verse:

For Mashiach is the goal of the Torah as a means to being righteous, for all who have faith.
Romans 10:4

Unfortunately, Christian bibles mistranslate this verse in a manner implying the messiah does away with the Torah (“Christ is the end of the law”) — the exact opposite of what he does and contradicting Yeshua’s own words, such as in Matthew chapters 5.

We see this direction toward harmony (Tiferet) between mercy (Chesed) and judgment (Gevurah) specifically pointed out in both the Tenakh and New Testament:

“He has shown you, O man, what is good; And what does the Lord require of you, But to do justly, to love mercy, And to walk humbly with your God?”
Micah 6:8

“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.”
Matthew 23:23

Messiah as Ruler

The Zohar commentary below explains that the Sefirah of Tiferet (‘beauty’ in the sense of harmony) is associated with the one who will be sovereign of the earth. The allusion to “right and left” is to the merciful and judgmental aspects of G-d, which are placed in balance with Tiferet.

Tiferet is also associated with “sun” and “bridegroom” in kabbalistic interpretation of the Torah (i.e., Jacob as the ‘sun’ and groom to the ‘moon,’ in Joseph’s dream in Genesis 37:9).

“A second use of the terms ‘right and left’ is based on the identification of the grade Tiferet with the Holy King, the Ruler and Judge of the world. The Holy King as judge can exercise either clemency or rigour, and it is a not unnatural figure to say that He exercises clemency with His right hand and rigour with His left”
Soncino Zohar Appendix III 

The sefirah of Tiferet, represents Jacob and the harmony between “both right and left” (Abraham & Isaac) and “above and below” (Leah & Rachei) often acts as representing the entire group of sefirot. We have much more on Jacob in our comments on verse 17.

“… because the holy sun [Tr. note: ‘ Tiferet] is as a tabernacle of all those supreme grades and is as a light which has taken into itself all the hidden lights and the whole current of their extension, whereby Faith is manifested in the whole world. To grasp the Sun is equivalent to grasping all grades, because the sun is a “tent” including all and absorbing all; and he in turn lights up all the shining colours below. Hence “He is a bridegroom coming forth from his canopy (covering)”
Zohar 2:136a -138b

(For a “deep dive” on the concepts of the sun, bridegroom, etc., see the Song of Songs Project at www.Matrix4Humans.com/song-of-songs.)

And washed us from our sins by his blood

There are many connections to be found between the concepts of a tzaddik suffering on behalf of others, the shedding of blood, bringing tikkun, and impacting the atonement for others.

The following ties back to our previous note on Messiah ben Yosef relating to the time of exile, from the Garden of Eden to the final redemption.

“The Mashiach ben Yosef, when he comes, does not come in order to establish his own dynasty, rather he comes to help re-establish the Davidic dynasty. He will even sacrifice his own life in order to accomplish this. His blood will atone for the sins of the Jewish people. His atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom.”
Shelah, Shnei Luchot HaBrit, Vayeshev-Miketz-Vayigash, R’ Isaiah Horowitz (1565-1640), translated by Eliyahu Munk, pg. 317

What applies to the messiah of Israel, also applies to the Children of Israel.

“Israel’s spilled blood contains many lofty and hidden matters, be it blood spilled through embarrassment or other, actual spilled blood. For there are very many fallen souls which have no elevation except through the spilled blood of Israel; [that] of a great individual. In some cases, they have no elevation except through actual spilled blood.”
Likutey Moharan, Volume II, 83:11, Volume XV, Breslov Research Institute, pg 225

“The soul of Mashiach comprises the souls of the entire Jewish people. This is what enables him to redeem all of Israel from exile … Mashiach, as is known, is the all-embracing yechidah of the Jewish people.
 “The King Mashiach,” Sichos in English (See ‘First and Last’ in verse 17, for an expansion of this text.)

(Also see reference to Isaiah 53 in Zohar 4:218a citation below. These citations speak to the point that the servant, mentioned multiple times in Isaiah, is BOTH Israel and the messiah.) 

The correlation to blood and withholding G-d’s judgment ties back to the akeida.

“And When He Sees the Blood. He sees the blood of the sacrifice of Isaac, as it is said: “And Abraham called the name of that place Adonai-jireh” (the Lord will see), etc. (Gen. 22:14). And it is also written: “And He was about to destroy, the L-rd beheld and it repented him” (1 Chron 21:15). What did he behold? He beheld the blood of the sacrifice of Isaac, as it is said, “G-d will Himself see the lamb for a burnt-offering.” (Gen 22:8).”
Mekhilta de-Rabbi Ishmael, Tractate Pischa, Chapter 11, Translated by Jacob Z. Lauterbach, Jewish Publication Society, pg 61.

The idea of the righteous suffering, and shedding their blood, for the benefit of others, is seen here. Note how all of humanity is seen as “one body,” of which one part can bring healing to another part:

“Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction. He replied: It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body. When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed. Which is the one? The arm. The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body. So men are like limbs of one body. When G-d desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, “But he was wounded for our transgressions, he was bruised for our iniquities and with his stripes we are healed.” (Isaiah 53:5). A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the “other side” prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him.”
Zohar 4:218a 

The Ramchal (Rabbi Moshe Chaim Luzzatto) explains the role of the tzaddik, suffering as relating to atonement of others, in greater detail.

“Suffering and pain may be imposed on a tzaddik (righteous person) as an atonement for his entire generation. This tzaddik must then accept this suffering with love for the benefit of his generation, just as he accepts the suffering imposed upon him for his own sake. In doing so, he benefits his generation by atoning for it, and at the same time is himself elevated to a very great degree. … Such suffering also includes cases where a tzaddik suffers because his entire generation deserves great punishments, bordering on annihilation, but is spared via the tzaddik’s suffering. In atoning for his generation through his suffering, this tzaddik saves these people in this world and also greatly benefits them in the World-to-Come. … In addition, there is a special higher type of suffering that comes to a tzaddik who is even greater and more highly perfected than the ones discussed above. This suffering comes to provide the help necessary to bring about the chain of events leading to the ultimate perfection of mankind as a whole. … Beyond that, the merit and power of these tzaddikim is also increased because of such suffering, and this gives them even greater ability to rectify the damage of others. They can therefore not only rectify their own generation, but can also correct all the spiritual damage done from the beginning, from the time of the very first sinners.”
Derech Hashem, Rabbi Moshe Chaim Luzzatto, translation by Aryeh Kaplan Feldheim Publishers, Jerusalem, 1977, pp 123-125.

As mentioned earlier, this ‘unique’ tzaddik, above all others, is mashiach.

“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, Breslov Resarch Institute, Jerusalem, p. 86.

Other texts from the New Testament allude to the concepts presented above.

“For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.”
Colossians 1:19-20 

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Messiah, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you.”
1 Peter 1:18-20 

“This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”
Matthew 26:28 

Similar language to the above is found in the Torah:

“And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read in the hearing of the people. And they said, “All that the Lord has said we will do, and be obedient.” And Moses took the blood, sprinkled it on the people, and said, ‘This is the blood of the covenant which the Lord has made with you according to all these words’.”
Exodus 24:6-8

For more on the concept of the tzaddik as it relates to the messiah, see Mashiach Connections – 13 Petals.

Revelation 1:6

and he made us to be a Kingdom, priests to his G-d and Father, to him be the glory and the dominion forever and ever. Amen.

Kingdom of Priests

This Exodus verse makes the connection to verses 3:10, 14:12 & 22:14 (mentioned above).

“Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation. These are the words which you shall speak to the children of Israel.”
Exodus 19:5-6

The reference to being a Kingdom of priests is another indication (along with following the mitzvoth, as mentioned) that the book of Revelation is primarily written for Israel — and also to those who choose to follow the G-d of Israel.

The concept of the “Divine Image” apples to gentiles as well as Jews. Though God describes the latter as “His children,” he loves every human. This is in accordance with the Torah, the Talmud and Maimonides, one of the greatest Torah scholars of all time. (See: Pirkei Avot Chapter 3: Mishna 8 – Between Jews and Gentiles.)

Note that Moshe’s anointing of Aharon and sons was all done on the ‘right’ side of mercy:

“And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.”
Leviticus 8:22-24

(In kabbalistic literature, the directions of right and south correspond to mercy, whereas left and north relate to judgment.)

In the first letter of Peter, we find the idea of the Children of Israel, who should have had received mercy and been called “G-d’s possession, not receiving this (i.e., “not a people” – Hebrew: “lo ammi”):

“Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected Has become the chief cornerstone,” and “A stone of stumbling And a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed. But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of G-d, who had not obtained mercy but now have obtained mercy.”
1 Peter 2:7-10 

The book of Hebrews (again, written primarily to B’nei Y’Israel) looks back to the conditional agreement of Exodus 19, and sees the disobedience of the people causing this ‘disconnect,’ arguing that as the promise was to “all of Israel” (i.e., Romans 11:26) yet some did not ‘enter into His rest,’ there remained an additional aspect to this:

“Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.  For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’ although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: “And G-d rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.” Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of G-d.  For he who has entered His rest has himself also ceased from his works as G-d did from His.”
Hebrews 4:1-8

Revelation 1:7

Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen.

Coming with the clouds

The Clouds of Glory are associated with the Feast of Sukkot which holds enormous Messianic significance. For instance, in Matthew 17:4, Peter wanted to build “tabernacles” (sukkot) when he ‘saw’ Yeshua, Moses and Elijah. Also, in Matthew 21:8, the people laid down “branches” in front of Yeshua, welcoming Him as Messiah. (Branches called “the Lulav” are a key part of Sukkot.)

The Tenakh tells us that Sukkot will be celebrated by all of the nations in the Millennial Kingdom (Zechariah 14:16-19), again indicative of the universal aspect of the final redemption.

The 18th century kabbalist, Rabbi Moshe Chaim Luzzatto, wrote the following about the link between the Heavenly Clouds and Sukkot:

“Sukkot observances in general are related to the Clouds of Glory. Besides the physical benefit of providing shelter and protection, these Clouds also provided an important spiritual benefit. Just as these Clouds caused Israel to be set apart, and elevated physically, they likewise were responsible for the transmission of the Essence of illumination that made them unique. As a result, they were differentiated from all peoples and literally elevated and removed from the physical world itself … This is the Light of holiness, transmitted by G-d which surrounds every righteous man of Israel, distinguishing him from all other individuals, and raising and elevating him above them all. This is the concept that is renewed every Sukkot through the sukkah itself.”
Derech Hashem, Rabbi Moshe Chaim Luzzatto, Feldheim Publishers, 1997, p. 343, citing Zohar 3:103a, Tikkunei Zohar 21 (55a).

The idea of Messiah coming on the clouds is found in an array of Torah-related texts.

We find the following in the Tenakh (see note below on this verse in Zohar 1:145b)

I was seeing in the visions of the night, and lo, with the clouds of the heavens as a son of man was [one] coming, and unto the Ancient of Days he hath come, and before Him they have brought him near.
Daniel 7:13

References from the New Testament include:

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.
Matthew 24:30

Yeshua said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.”
Matthew 26:64

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Yeshua, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”
Acts 1:9- 11

The apocryphal book of 4 Ezra contains reference to a sea, which is understood to be the Supernal Sea and associated with the spiritual realm. The language in 4 Ezra is reminiscent of the “New Testament,” with likeness to Armageddon, and someone called “My Son,” who was hidden away for a while by G-d, slaying those who come against him with the word of his mouth. This man flies with the clouds of heaven:

“And it came to pass after seven days that I dreamed a dream by night: and I beheld, and lo! there arose a violent wind from the sea, and stirred all its waves. And the wind caused the likeness of a form of a man to come out of the heart of the seas.  And this Man flew with the clouds of heaven. And wherever he turned his countenance to look, everything seen by him trembled; and whithersoever the voice went out of his mouth, all that heard his voice melted away, as the wax melts when it feels the fire. And after this I beheld that there were gathered from the four winds of heaven an innumerable multitude of men to make war against that Man who came up out of the sea … And I saw that he cut out for himself a great mountain and flew upon it … And when he saw the assault of the multitude as they came, he neither lifted his hand, nor held spear nor any warlike weapon; but I saw only how he sent out of his mouth as it were a fiery stream, and out of his lips a flaming breath, and out of his tongue he shot forth a storm of sparks … And these fell upon the assault of the multitude … and burned them all up .. These are the interpretations of the vision: Whereas you did see a man coming up from the heart of the sea: this is he whom the Most High is keeping many ages and through whom He will deliver His creation, and the same shall order the survivors … But he shall stand upon the summit of Mount Zion. And Zion shall come and shall be made manifest to all men, prepared and built, even as you did see the mountain cut out without hands. But he, My Son, shall reprove the nations that are come for their ungodliness.
4 Ezra 13:1-9; 25,26,35,36 

The Talmudic references to the “son of the clouds” (Bar Nafle), state that this person is the Messiah. The following text includes references to their being very few people studying Torah upon his return (i.e., Luke 18:8) and that this will be preceded by times of great tribulation (i.e., Matthew 24). Mention is also made of Messiah coming at the end of a seven year cycle:

R. Nahman said to R. Isaac: ‘Have you heard when Bar Nafle [son of the clouds] will come?’ ‘Who is Bar Nafle?’ he asked. ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’ — ‘Even so,’ he rejoined, ‘as it is written, in that day I will raise up the tabernacle of David ha-nofeleth [that is fallen].’ He replied, ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.’ Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city; in the second, the arrows of hunger will be sent forth; in the third, a great famine, in the course of which men, women, and children, pious men and saints will die, and the Torah will be forgotten by its students; in the fourth, partial plenty; in the fifth, great plenty, when men will eat, drink and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds; in the seventh, wars; and at the conclusion of the septennate the son of David will come.
Talmud, Sanhedrin 96b, 97a

In the following passage from Talmud, the sages saw that the Tenakh contained what appeared to be a contradiction. One the one hand, Messiah would arrive triumphantly on the clouds, on the other hand, lowly on a donkey. The conclusion was that if Israel merited it, he would come on the clouds, but if they failed, he would come on a donkey:

R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it! — if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven whilst [elsewhere] it is written, [behold, thy king cometh unto thee . . .] lowly, and riding upon an ass! — if they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon an ass.
Talmud, Sanhedrin 98a

Messiah will come regardless of whether His people merit it or not. (This will be discussed in verses 3:15,16.) However, a far less desirable scenario comes about if it is the latter.

As stated by Rabbi Pinchas Winston:

“Hence, if the Jewish people do not warrant the arrival of Moshiach and redemption in a positive way, they will be forced to cross a historical threshold to Yemos HaMoshiach (days of messiah) of a far more destructive nature. In Biblical terms, it is called the ‘War of Gog and Magog’.”
“Approaching the Threshold: Current Events in Light of the Past,” Rabbi Pinchas Winston

The Zohar directly associates the clouds in Daniel 7:13 with the Messiah, who will establish the Kingdom of G-d:

“R. Hiya then followed with a discourse on the verse: I wisdom dwell with prudence, and find out knowledge of devices (Proverbs 8:12). ‘ “Wisdom” here’, he said, ‘alludes to the Community of Israel; “prudence” signifies Jacob, the prudent man; and “knowledge of devices” alludes to Isaac, who used devices for the purpose of blessing Esau. But since wisdom allied itself with Jacob, who was possessed of prudence, it was he who was blessed by his father, so that all those blessings rested on him and are fulfilled in him and in his descendants to all eternity. Some have been fulfilled in this world, and the rest will be fulfilled on the advent of the Messiah, when Israel will be one nation on earth and one people of the Holy One, blessed be He. So Scripture says: “And I will make them one nation on earth” (Ezekiel 37:22). And they will exercise dominion both on high and here below, as it is written: “And, behold, there came with the clouds of heaven one like unto a son of man” (Daniel 7:13), alluding to the Messiah, concerning whom it is also written: “And in the days of those kings shall the G-d of heaven set up a kingdom, etc.” (Daniel 2:44). Hence Jacob desired that the blessings should be reserved for that future time, and did not take them up immediately’.”
Zohar 1:145b 

those who pierced him

The allusion is to Zechariah 12:10, which the Talmud comments on, making a connection to Messiah ben Yoseph:

“What is the cause of the mourning [mentioned in the last cited verse]? — R. Dosa and the Rabbis differ on the point. One explained, ‘The cause is the slaying of Messiah the son of Joseph’, and the other explained, ‘The cause is the slaying of the Evil Inclination (yetzer hara)’. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, “And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourns for his only son…”
Talmud, Sukkah 52a

Revelation 1:8

I am the Alef and the Tav, says the Lord G-d, who is and who was and who is to come, the Almighty.

Alef and Tav

שְׁמַע אֵלַי יַֽעֲקֹב וְיִשְׂרָאֵל מְקֹרָאִי אֲנִי־הוּא אֲנִי רִאשֹׁ֔ון אַף אֲנִי אַחֲרֹון׃

“Listen to me, O Jacob, and Israel my called: I am He. I am the First, I also am the Last.”
Isaiah 48:12

Another reference to G-d being “the first and last” is found here:

“Keep silent towards Me, O isles, And the peoples pass on to power, They come nigh, then they speak, `Together — to judgment we draw near.’ Who stirred up from the east a righteous one? He calleth him to His foot, He giveth before him nations, And kings He causeth him to rule, He giveth them as dust to his sword, As driven stubble to his bow. He pursueth them, he passeth over in safety A path with his feet he entereth not. Who hath wrought and done, Calling the generations from the first? I, YHWH, the first, and with the last I am He.”
Isaiah 41:1-4

Note, the combined name “Lord G-d” (YHVH-Elohim) is used in verse 8, reflecting the complete singularity of the Creator. Here, the 4-letter name (YHVH) reflects the transcendent aspect that is beyond existence. We do not directly relate to the Creator at this level. (Though we accept the idea that there is much more to G-d than we have the capability of understanding. See our info on the Modeh Ani prayer which relates to this.) The second part of the name, Elohim, is the immanent aspect — G-d within existence, which we pray to, read of, etc.

The use of this dual-name here in chapter 1 reflects the main theme of the book — the restoration of Creation to its Edenic roots — and ‘beyond,’ (to the singularity of the World to Come – the “Olam Haba”). Note the same dual name is used from Genesis 2:4 through chapter 3.

(For a deeper understanding of the Names and attributes of G-d, we recommend the 13th century text text, “Gates of Light” (Sha’are Orah) by Rabbi Yosef Gikatilla) which is available online for free at Sefaria.com)

The Zohar is emphatic on the importance of understanding the concept that the G-d we cannot directly relate to in any way (the ‘face’ of G-d, that Moses was not allowed to ‘see’) is the same as the G-d we can — and that our purpose here is to understand this correctly:

Thou hast been shown to know, and thou hast learnt by now to know and penetrate into the mystery of the Faith, namely, this, that “the Lord (YHVH) He is God (Elohim, which is no small matter, since concerning this it says: know therefore this day and consider it in thine heart that the Lord he is God in heaven above and upon the earth beneath, there is none else. The whole mystery of the Faith depends upon this; from this comes the knowledge of the mystery of mysteries, the secret of secrets. YHVH ELOHIM is a full Name, and the whole is one. Herein is a mystery of mysteries … the only aim and object of the Holy One in sending man into this world is that he may know and understand that YHVH is Elohim. This is the sum of the whole mystery of the Faith, of the whole Torah, of all that is above and below, of the Written and Oral Torah, all together forming one unity. The essence of the mystery of Faith is to know that this is a complete Name … In the Torah we find, therefore, the synthesis of the Above and the Below, for the one Name, YHVH, is above, while the other, Elohim, is below — one indicating the higher world and the other the lower. And therefore is it written: Thou hast been shown to know that YHVH is Elohim.”
Zohar 2:161a,b

The above section goes on to connect this idea of singularity to the Shema prayer (Deut. 6:4), where the term ‘echad’ (Shema Y’Israel, Adonai (YHVH) Eloheinu, Adonai (YHVH) echad) is alluding to what is discussed in the Zohar passage above.

The evening prayer is obligatory, and it certainly is so, for the recital of the Shema is obligatory in the evening, and the unity of the Holy One is proclaimed at night as it is in the day, and the attribute of night is included in that of the day, and that of the day in the night, and one union is thus attained.
Zohar 2:162a

The Shema, through this understanding of the terms YHVH, Eloheinu and echad, is telling us that the G-d whose ways are not knowable, is one and the same G-d as the one we can ‘know.’ Any concept of ‘division’ or ‘parts’ to the Creator is strictly from our limited (and incorrect) perception — and will continue to be during our exile since Eden.

(Unfortunately, in Christian circles, the term ‘echad’ is often used to present the heretical idea that the Creator is some type of ‘composite unity’ when the verse is saying the complete opposite.)

The Zohar also makes an interesting connection between the Aleph-Tav (the first and last letters of the Hebrew alphabet) and a “mark” indicative of those who followed the Torah (re: 1:3 above).

“IN THE BEGINNING. Rab Hamnuna the Venerable said: We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara, “in-the-beginning He-created,” commencing with beth, whereas the two words following, Elohim eth, “G-d the,” commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them. When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tau advanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (Ezekiel 9:4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.”
Zohar, 1:2b

For more on the concept of the “first and last,” see verse 17.

Revelation 1:9

I Yochanan, your brother and partner with you in oppression, and in the Kingdom, and perseverance in Messiah Yeshua, was on the isle that is called Patmos because of G-d’s Word and the testimony of Yeshua the Messiah.

Ezekiel offered a similar introduction to his prophecy:

“Now it happened in the thirtieth year, in the fourth month, in the fifth of the month, as I was among the captives by the river Kevar, that the heavens were opened, and I saw visions of G-d.”
Ezekiel 1:1

Note the relationship between being in ‘exile’ and receiving revelation from Hashem.  Moses, Joseph, David, Daniel and Elijah experienced such.

Even the wicked Ballam knew where to turn.

Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert.
Numbers 24:1

Revelation 1:10

I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a shofar

The concept of “the spirit of prophecy” is addressed in detail in notes to 19:10.

Rabbi Aryeh Kaplan offers the following regarding the connection between the Ruach (Spirit) and prophecy:

“The individual must be in a pure state, not tainted by the Evil Urge (Yetzer Hara), and beyond the grasp of everything pertaining to the physical. He must be completely free of any sin that would blemish any of the roots of his soul. Only then, if he prepares himself properly, can he attach himself to the highest root. Even though an individual is worthy for it, however, he must still divest his soul from all mundane things, separating it from all physical concepts. Only then can it be attached to its spiritual Root. This is the concept of “divestment,” discussed in all the texts with regard to Ruach HaKodesh (Holy Spirit) and Prophecy. It does not refer to actual divestment, where the soul would actually leave the body, as when one sleeps. If this were the case, the person would not experience prophecy, but it would be like any other dream. But Ruach HaKodesh is experienced when the individual’s soul is in his body, when he is awake, and when his soul has not left him.”
Meditation and the Bible, Aryeh Kaplan, Samuel Weiser, Inc., York Beach Maine, 1978, p. 49.

The sound of the shofar with the idea of “connecting” to G-d goes back to Sinai:

Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the shofar was very loud, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet with G-d, and they stood at the foot of the mountain.”
Exodus 19:16,17

Revelation 1:11

saying, ‘What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.’

Though these may have been physical assemblies, the seven represent “archetypal categories” of people/followers. These descriptions resemble those of the “seven types of Pharisees” found in the Talmud, in that in each case we have:

• 1 who is considered the example of righteousness (i.e., the Pharisee from love, and the assembly of Philadelphia)
• 1 who is considered good but deficient in some manner (the Pharisee from fear, and the assembly from Smyrna)
• 5 who are seen as having negative attributes in need of correction (tikkun)

The details of the text in question are outside of the scope of this chapter notes. It reads as follows:

“Our Rabbis have taught: There are seven types of Pharisees: the shikmi Pharisee, the nikpi Pharisee, the kizai Pharisee, the pestle Pharisee, the Pharisee, The Pharisee from love [of G-d], 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. The Pharisee from fear.”
Talmud, Sotah 22b

These seven types can also be considered with regard to the interactions between Yeshua and the Pharisees as found in the gospel. Some closely followed him, others supported but kept a distance. The rest he chastised over various types of behavior inconsistent with the Torah they were to reflect

For more on this topic, see Yeshua and the Pharisees on this website.

Revelation 1:12

I turned to see the voice that spoke with me. Having turned, I saw seven golden menorahs.

From here forward, John identifies the voice speaking with him as being that of Yeshua.

The Voice

Note that John says he turns to see the voice. How does one see a voice?

The same question has been asked regarding the events of Mt. Sinai:

And all the people are seeing the voices, and the flames, and the sound of the trumpet, and the mount smoking; and the people see, and move, and stand afar off, and say unto Moses, `Speak thou with us, and we hear, and let not G-d speak with us, lest we die.”
Exodus 20:18-19 

The term used in this verse is ‘ro-im,’ which is literally “they saw.” The idea of the “seeing a voice” reflects a more ‘unified’ aspect of existence, experienced by the people because they were ‘nearer’ to G-d at Mount Sinai.

They saw what was heard, that which is impossible to see elsewhere.
Rashi on Shemot 20:15, citing Mechilta d’Rabbi Shimon ben Yochai

Note also the reference to metals and colors, which appears in verses 13-15 in this chapter of Revelation. (Revelation itself is a journey to the singularity of the Creator.)

As it is written: And all the people saw the voices” (Exodus 20:I8). Yea verily, they saw. The voice so formed warned each individual Israelite, saying: Wilt thou accept me with all the commandments implicit in me? To which the reply came: Yes. Then the voice circled round his head once more, asking: Wilt thou accept me with all the penalties attached to me in the Law? And again he answered Yes. Then the voice turned and kissed him on the mouth, as it is written: “Let him kiss me with the kisses of his mouth.” (Song of Songs 1:2). And all that the Israelites saw then they beheld in one Light (the Shekinah) in which were focused all the other lights, and they yearned to possess it. Said the Holy One, blessed be He, unto them: “This light which ye have seen on Mount Sinai, in which all the colours of the other lights are combined, and which ye so desire, shall be yours: have it, take it unto yourselves!””And these colours which she combines are the gold, silver, brass, etc., mentioned here.
Zohar 2:146a

The Menorah

The relationship between the menorah, Israel and the divine presence (Shekinah) is established through several Zohar passages relating to this mysterious verse:

“Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.”
Song of Solomon 3:7

The concept of the “sixty valiant men: is connected to the Menorah’s branches, the Shekinah and Israel in its exile.

“R. Simeon here discoursed as follows: ‘In his going down into Egypt Jacob was accompanied by six angelic grades, each consisting of ten thousand myriads. Correspondingly Israel was made up of six grades, in correspondence to which again there are six steps to the supernal celestial Throne, and corresponding to them six steps to the lower celestial Throne. … Observe that each grade was an epitome of ten grades, so that altogether there were sixty, identical with the “threescore mighty men” that are round about the Shekinah. And these sixty, again, are the sixty myriads that accompanied Israel in their departure from exile and accompanied Jacob into exile.’ R. Hiya asked him: ‘But are there not seven grades, each an epitome of the ten grades, thus amounting to seventy?’ R. Simeon said in reply: ‘That number has no bearing on this matter, as we learn from the description of the candlestick, of which it says: “And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof… And thou shalt make the lamps thereof seven” (Exodus 25:32). The central branch is not counted with the rest, as it says, “and they shall light the lamps thereof over against it.’”
Zohar 2:14b

“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

“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 (re: Shekinah) 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 (the Shekinah) 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 Songs 3:7), namely, the Supernal Israel. “They all hold swords,” 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

The “Tree of Life” mentioned above is another term for the Matrona/Shekinah and the power of resurrection. This is significant as Jacob (mentioned in this text) is a major messianic figure. (See verse 17 below.)

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), the bed of the “strange woman” whose “feet go down to death” (Proverbs 5:5).
Zohar 2:48b

Lastly, there is also a connection to the nations through the “sixty valiant men”

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.
Zohar 2:30b

Revelation 1:13

And among the menorahs was one like a Son of Man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.

Among the menorahs was one

The idea of “one among seven” is a direct allusion to the tzaddik (righteous one), in this case the “ultimate tzaddik,” the messiah. The terms, “before his throne,” (Revelation 1:4) and “from among them,” are in the Zohar passage below and are connected through the name Metatron as discussed earlier.

“R. Judah discoursed here on the text: The Lord also thundered in the heavens, and the Most High gave forth his voice; hailstones and coals of fire (Psalm 18:14). ‘When G-d’, he said, ‘created the world, He constructed for it seven pillars by which it was to be upheld. So Scripture says: “Wisdom hath built her house, she has hewn out her seven pillars” (Proverbs 9:1). These in turn are upheld by one grade from among them called “the Righteous One, the everlasting foundation” (Proverbs 10:25). Further, when the world was created, it was started from that spot which is the culmination and perfection of the world, the central point of the universe, which is identical with Zion, as it is written: “A psalm of Asaph. G-d, G-d the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, G-d hath shined forth” (Psalms 50:2). That is to say, G-d started the earth from Zion, from the spot where faith culminates in its full perfection. Zion is thus the citadel and central point of the universe, from which it began to be fashioned and from which the whole world is nourished.”
Zohar 1:186a

“In a number of instances in the Torah, we find that the souls of certain Tzaddikim were prepared long before they actually came to fulfill their special mission in life. Jeremiah was told, “Before you were created in the womb you were destined to be a prophet.” (Jeremiah 1:5). At Creation, the verse states that, G-d created ha’Adam, (the Man)” (Genesis 2:7). The Midrash tells us “the Man” refers specifically to Avraham. But if the world was created for Avraham why was he not created as the first man? The answer is that Avraham came later so that should man sin, there would always be Avraham to rectify these sins (Bereshit rabbah 14:6). And again, Moshe was prepared as the redeemer. Mordechai prepared for the redemption (Bereshit Rabbah 30:8). In fact, from the Talmud we know that Mashiach was created prior to the world (Pesachim 54a).”
Crossing the Narrow Bridge, Chaim Kramer, p. 314

The concept of the mashiach being from before the world (Pesachim 54a) alludes to the idea of being of the ‘first’ things in the mind/will of the Creator. That which is first in mind, is last to manifest. See notes to verse 17 regarding the “first and last” being one.

Son of Man

This term is found over 100 times in the Tanakh, including over 90 in the book of Ezekiel, often referring to the prophet himself. It is also found in Torah literature and is referred to as; ben adam, bar adam, bar nasha, ben enosh, etc. In all cases it refers to mankind or a specific member of humanity, often associate with a certain concept or function.

It is used as referencing the messiah in the Talmud:

Revelation 1:14

His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.

Revelation 1:15

His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters.

The descriptive terminology connects back to Daniel and 2Enoch:

“I lifted up my eyes, and looked, and behold, a man clothed in linen, whose thighs were adorned with pure gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like burnished brass, and the voice of his words like the voice of a multitude.”
Daniel 10:5-6

“I have seen the Lord’s eyes, shining like the sun’s rays and filling the eyes of man with awe.”
2 Enoch 39:4

Daniel further associates the figure in his vision with the phrase “ancient of days” (Atik Yomin):

“I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels burning fire.”
Daniel 7:9

‘Atik’ is a specific term relating to the transcendent aspect of the Creator as mentioned in verse 1. (This connects back to the ‘seeing’ of the voices at Sinai, mentioned earlier).

“Atik Yomin: The inner dimension of Keter, a level which transcends the entire scheme of the ten Sefirot; an elevated spiritual level that is in absolute oneness with G-d’s essence.”
Chabad Knowledge Base

Here the question must be asked, “How is the messiah connected to that which came before creation?

The Talmud tells us that the ‘name’ of the Messiah, which has to do with things like function, authority and merit, is said to precede the creation of our world.

Going deeper, we turn to 13th century kabbalistic text, “Sha’are Orah” (Gates of Light). It describes the letter vav, the sixth letter of the Hebrew alphabet, as related to the six sefirot of the “groom/son” (thus mashiach) and the path (i.e., Jacob’s ladder) connecting back to its infinite source.

“The letter vav … includes the six Spheres (the sefirot of the groom/son) which are the numerical equivalent of the letter vav [six], three above, which is half of vav and three of its other half below. The three of the upper half are Chesed, Gevurah and Tiferet and the three spheres on the lower half are Netzach, Hod and Yesod. All these Spheres are included in the letter vav. Behold, the letter vav of the special Name (Yud-Hey-VAV–Hey) stands in place of the complete Name. … This letter contains the secret of tying all the upper and lower Spheres. It ascends to Keter and descends to Malchut and it suits all the Spheres, for all are united in it whether they be above or below, to the right or to the left, and it is called the center line. … It is like an intermediary line, thus this name ascends ever upward until Ain Sof (the infinite), which is the essence of Keter … then returns to unite below with the Name Adonay.
Sha’are Orah,” Rabbi Joseph Gikatilla, translated by Avi Weinstein, pp.147-246

(See Chaim Kramer citation in verse 17 as related to the above citation.)

Author Rabbi J. Henoch states in his book about Nachmanides (the RambaN):

“The decent unto the celestial Merkabah (the ‘chariot’ in Ezekiel’s vision) was not restricted to the viewing of the Merkabah and the holy throne of G-d, but included at its pinnacle the vision of G-d Himself, so to speak, in the image of man.”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch, Jason Aronson, Inc., London 1998, p.181.

The same source discusses how Tiferet (i.e., Messiah) rests in the “garment” of Malkhut (the Shekinah, represented by the Menorahs):

“In slightly different words, all Torah prophecy derives from the Great [Unique] Name, the sefirah of Tiferet. Moses, because of his greatness, received Torah prophecy from it directly, whereas Israel, could receive such prophecy only via the Honorable Name, the sefirah of Atarah (Malkhut), which serves as a garment to the Sefirah of Tiferet, which so to speak, rests in her.”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch, Jason Aronson, Inc., London 1998, p.148.

The Zohar supports the idea of a messianic figure being in the midst of the Shekinah (and thus the menorah, re: verse 13 above). It makes reference to a “celestial living being” called “Israel” (that resembled Jacob), which accompanied the Shekinah with Israel. They are accompanied by 42 attendants, an allusion to the unity of the groom and bride and the ‘chibur’ (union) of the number 6 (groom) and number 7 (bride), i.e., the chibur (mathematical product) of 6 x 7 = 42, which is a well established concept in Torah literature.

“Said R. Simeon: ‘When the Shekinah went down to Egypt, a celestial “living being” (Hayah, Ezekiel 1:5), called “Israel”, in form like the patriarch Jacob, went down with Her, accompanied by forty-two heavenly attendants, each of whom bore a letter belonging to the Holy Name. … When R. Isaac was once studying with R. Eleazar, the son of R. Simeon, he asked him: ‘Did the Shekinah go down to Egypt with Jacob?’ Said R. Eleazar: ‘Surely! Did not G-d say to Jacob, “I will go down with thee into Egypt” (Genesis 46:4)?
Zohar 2:5a

Brass

Brass is a symbol of judgment that the Zohar relates to “powers and principalities” (i.e., Ephesians 6:12) that lie behind the nations, whom Messiah is coming to judge.

Brass is symbolic of the days of the Sacrifices of the Feast of Tabernacles which alluded to the powers and principalities of the heathen nations, who are designated “mountains of brass.”
Zohar 2:135a 

The terminology is reminiscent of Ezekiel’s vision:

“Then I saw, and behold, a likeness as the appearance of fire; from the appearance of his waist and downward, fire; and from his waist and upward, as the appearance of brightness, as it were glowing metal.”
Ezekiel 8:2

“Behold, the glory of the G-d of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.”
Ezekiel 43:2

Voice of many waters

The voice heard by Moses at Mount Sinai, was also said to be one of multiple voices:

“This teaches us that the Torah was given (at Sinai) with seven voices. In each of them the Master of the Universe revealed Himself to them, and they saw Him. It is thus written, “And all the people saw the voices.”
Bahir 45

We have been told that at the revelation on Mount Sinai, when the Torah was given to Israel in Ten Words, each Word became a voice, and every voice was divided into seventy voices, all of which shone and sparkled before the eyes of all Israel, so that they saw eye to eye the splendour of His Glory.
Zohar 2:146a

“GO THOU NEAR AND HEAR, ETC. When the Law was given to Israel, all the Voices were present and the Holy One, blessed be He, was sitting on His throne, and one was seen within another, and the utterance of each came forth from the one above it, wherefore it is said, “The Lord spake to you face to face in the mount out of the midst of the fire” (Deuteronomy 5:4), which means that the utterance came forth from the midst of fire and flame, which thrust it forth by the force of spirit and water; and fire, spirit and water all issued from the trumpet which contained them all.”
Zohar 4:261a

The voice emanating from the fire and flame, mentioned in the above Zohar passage, has a direct connection to Moses, who also “saw” G-d in the form of a voice, which is called “the messenger (angel) of YHVH”:

There appeared unto him a messenger of YHVH in a flame of fire, out of the midst of the bush, and he sees, and lo, the bush is burning with fire, and the bush is not consumed. And Moses saith, `Let me turn aside, I pray thee, and I see this great appearance; wherefore is the bush not burned?’ and YHVH sees that he hath turned aside to see, and G-d calleth unto him out of the midst of the bush, and saith, `Moses, Moses;’ and he saith, `Here [am] I.‘
Exodus 3:2-4

Revelation 1:16

He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.

The Sword

The relationship of a ‘sword’ to the Torah is well established.

The sword is said to be “projecting” from the mouth of the Lord. This is an allusion to the “giving” of the Torah.  Life and death both proceed from the word of G-d – the Torah. Our Rabbis said: ‘Sword’ refers to the Torah, as it is written, And a two-edged sword in their hand (Psalm 149:6).”
Midrash Rabbah – Genesis 21:9

And the children of Israel stripped themselves of their ornaments from Mount Horeb onward. (By three names is this mount known: The mountain of G-d, ‘Mount Horeb’ and Mount Sinai. Why  ‘The mountain of G-d?’? Because it was there that G-d manifested His G-dhead. And Sinai? use [it was on that mount] that G-d showed that He hates (sane) the angels and loves mankind. And why was it called ’Horeb’? Because thereon was the Torah, called ‘a sword’ (hereb), given, as it says, Let the high praises of G-d be in their mouth, and a two-edged sword in their hand (Psalm 149:6).”
Midrash Rabbah, Exodus 51:8

A man should sharpen the intellect of his son on the words of the Torah like a two-edged sword, so that he should not be dull.
Zohar, Devarim 269a

Conversely, “sword” is also used as a metaphor to represent lies opposed to G-d’s Torah:

“My soul is among lions; I lie among the sons of men who are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword. Be exalted, O G-d, above the heavens.”
Psalm 57:4 

His face was like the sun shining at its brightness

As mentioned in verse 5, the concept of ‘sun’ relates to the emanation of Tiferet, Jacob (in Joseph’s dream) and the messiah.

The concept of a face being radiant, due to its connection to G-d, is seen in the account of Moses at Sinai:

“It happened, when Moshe came down from Mount Sinai with the two tablets of the testimony in Moshe hand, when he came down from the mountain, that Moshe did not know that the skin of his face shone by reason of his speaking with him.”
Exodus 34:29

Revelation 1:17

When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, ‘Do not be afraid. I am the First and the Last.

This may be the most critical verse in the chapter, and in some ways, the entire book. Here we have Yeshua describing himself in terms similar to how G-d was described in verse 8, (with the reference to the Aleph and Tav).

The concept of a righteous person being “likened” to G-d, is a source of great confusion when trying to read any Torah literature (such as the book of Revelation), outside of its framework of Jewish Torah spirituality. This can lead to ideas of a man being G-d, which is antithetical to the Torah, and to the faith and beliefs of Yeshua himself.

The principle is described as follows:

“Whatever is attached to something can be referred to by that which it is attached to. A messenger is this referred to by the name of the one who sent him. This applies to the tzaddikim.”
Chassidic Dimensions Volume 3, Jacob Immanuel Schochet, pp.101

This relate to how Pharaoh elevated Yosef to a level ‘comparable’ to himself, though only Pharaoh was Pharaoh:

So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as his second-in-command, and people shouted before him, “Make way!” Thus he put him in charge of the whole land of Egypt. Then Pharaoh said to Joseph, “I am Pharaoh, but without your word no one will lift hand or foot in all Egypt.
Genesis 41:41-44

Another figure with many such “G-dlike” references is Jacob. Below is a collection of citations regarding Jacob, as found in the book, “Along the Path – Studies in Kabbalistic Myth, Symbolism and Hermeneutics,” by Elliot R. Wolfson, State University of New York Press, 1995.

In Genesis Rabbah 78:3, Jacob is considered a Divine partner of G-d:
“For thou (Jacob) art a prince (“saritha” from sar, a prince) together with G-d, thy features being engraven on high.”

Citing Rabbi Pinehas ha-Kohen bar Hamma, we have this specific reference to Jacob related to Creation:
“See what is written, Not like these is the portion of Jacob, For it is he who formed all things.”

We see a similar idea in a citation from Midrash Tanhuma:
“Jacob was a partner with his Creator in everything.”

Genesis Rabbah 79:8 has Jacob asserting himself to being “god” (El) on earth:
“AND HE ERECTED THERE AN ALTAR, AND CALLED IT EL-ELOHE-ISRAEL (Genesis 33:20). He [Jacob] declared to Him: ‘Thou art G-d in the celestial spheres and I am a god in the terrestrial sphere.”

From Sifre on Deuteronomy:
“There is none like G-d O’ Jeshurun (a name for Jacob): Israel says, There is none like G-d, and the Holy Spirit responds, except Jeshurun.”

From Numbers Rabbah 4:1:
“There is a Scriptural text bearing on this: Since thou art precious in My sight, and honourable, etc. (Isaiah 43:4). The Holy One, blessed be He, said to Jacob: ‘Jacob, thou art exceedingly precious in my sight. For I have, as it were, set thine image on My throne, and by thy name the angels praise Me and say: Blessed be the Lord, the G-d of Israel, from everlasting and to everlasting’ (Psalm 41:14).”

From Midrash Yelammedenu:
“The angels descended and saw his (Jacob’s) image. They said, “Certainly this is the form (surah) and this is the image (demut) engraved upon the throne of glory.” All of them responded and said, “Bless the Lord, G-d of Israel.”

From a liturgical poem of Moses ben Eleazar ha-Darshan:
“… the Biblical expression “majesty of Israel” (from Lamentations 2:1) is transformed into a symbol for the icon of Jacob engraved on the throne.”

TEXT NEEDED

The following explains how the messiah can be considered “the first and the last” — a concept clearly associated with the Creator. (Refer back to the Sha’are Orah quote on the letter ‘vav’ and Keter, in verse 15)

“The Keter (Crown – here referring to Arikh Anpin, “The infinitely Patient One”) is the loftiest Parfutz (personification). But the ARI (the Arizal) writes, Keter actually has two levels, a lower level corresponding to Arikh Anpin (the “Long Face” referencing the transcendent aspect of G-d) and an upper level, the intellect of Arikh Anpin, which corresponds to Atik. Atik is referred to in the holy writings by several names: Atik (“The Ancient One”), Atik Yomin (“The Ancient of Days”), Atika Kadisha (“The Holy Ancient One”). … The connection between Mashiach and Atik is learned from Daniel’s vision: “A man came and he approached (the level of) the Ancient of Days …” Rashi explains that this refers to Mashiach, who will minister justice to the entire world. … Atik thus transcends anything that we can conceive — giving and receiving, right and left, reward and punishment, and so on. At this level there is neither past or future. Everything is in the present. And, as we have seen, every part of Creation, from the first constriction, until the lowest level of the world of Asiyah, is contained within Keter. Thus Atik includes all time and space — yet transcends it all. The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn. And,   since he transcends time and space, Mashiach can transcend every transgression ever committed and rectify it — for since he can transcend everything ever done, he can bring each person to a state prior to his having sinned. … With this power inherent in this exalted level, Mashiach will be able to bring the world to a state of perfection. … “This is absolutely necessary, for Mashiach must be able to transcend anything and everything in the world – even and especially all evil that was ever perpetrated – to rectify and perfect all mankind.”
“Mashiach – Who? What? Why? How? Where? When?,” Chaim Kramer, pp. 18, 208,209

First and Last

Revelation 1:18

and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Sheol.’

The verse speaks of resurrection and having attained some new power over death. This is the concept of the tzaddik doing more in death than in life, as such a person is no longer restricted by the negative aspects of our ‘physical’ body/reality.

The ability of a tzaddik to benefit those still living is an extension of the Ramchal’s statement in Derech Hashem mentioned at the end of the notes to verse 5.

Tzaddikim are greater after their passing than when they were alive (Chullin 7b). The power and ability which the tzaddikim possess to rectify souls is even greater after the Tzaddik passes away from this world.
Crossing the Narrow Bridge, Chaim Kramer, p. 343

This New Testament verse relates to the above concept of death not having “the final say.”

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.”
1Corinthians 15:53,54

As our souls are eternal, we carry with us the aspect of “not dying:” This is said of Jacob, a highly “messianic figure” as mentioned earlier.

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), the bed of the “strange woman” whose “feet go down to death” (Proverbs 5:5).
Zohar 2:48b

–

As G-d’s standards and plans are not always what we think, even the death of the least likely people to be considered righteous, may not be the case. The following is attributed to Moses, in the aftermath of the death of Aaron’s two sons, who were struck down for something they did incorrectly when performing an offering to Hashem.

R. Samuel b. Nahman said of: THROUGH THEM THAT ARE NIGH UNTO ME I WILL BE SANCTIFIED: This utterance was addressed to Moses at Sinai, but its application was not known to him until the occurrence happened, when Moses said to Aaron: ‘My brother, at Sinai, I was told that I would sanctify this House, and through a great man would I sanctify it, and I thought that either through me or through you would this House be sanctified, but now I see that your two sons are greater than you or I.’
Midrash Rabbah, Leviticus 12:2

It gets even more interesting. The Stone Edition Chumash, in its comments to Parsha Acharei (Leviticus 16:1-18:30), ties the death of Nadab and Abihu to Yom Kippur and atonement, and brings in the element of “trust” relating it to both Yom Kippur and the tzaddikim in life:

“The Torah introduces the Yom Kippur service by saying that God spoke to Moses after the death of Aaron’s two sons, Nadab and Abihu, which implies that there was a connection between that tragedy and the Yom Kippur service … Why is the death of the righteous (i.e., Nadab and Abihu) mentioned in conjunction with the chapter of the Yom Kippur service? Because just as Yom Kippur brings atonement, so the death of the righteous brings atonement (Yerushalmi Yoma 1:1) … When a righteous person such as Nadab and Abihu dies and his soul ascends to the world of souls, the other righteous souls in Heaven rejoice at his coming. This good feeling above can inspire a spirit of forgiveness and atonement to the righteous person’s survivors on earth. This is the connection to Yom Kippur. However, and this is crucial, both Yom Kippur and the death of the righteous bring atonement only on one condition. Yom Kiippur atones only for people who recognize it as a holy day and treat it as such; those to whom it is merely a day of refraining from food and work, but without a spiritual dimension, do not find atonement on Yom Kippur. Similarly, those who do not honor the righteous in life do not benefit from their ascent to Heaven in death.”
Stone Edition Chumash, p. 636

The Chasam Sofer (early 19th century) makes clear that the above discussions indeed connect their deaths to the idea of bringing atonement to others and includes another source:

Noting the juxtaposition of the death of Aharon’s children to the Yom Kippur service, Chazal comment that just as on Yom Kippur, Klal Yisrael’s sins are forgiven, so too, the death of tzadikim atones for our sins. In a similar vein, the Gemara, noting that the death of Miriam immediately succeeds the parashah dealing with the laws of the red heifer comments that just as the red heifer atones (for the sin of the Golden Calf), so too, the passing of tzaddikim atones.
Chasam Sofer, Rabbi Yosef Stern p. 216,217

–

The Zohar presents several examples of the death of a righteous person effecting tikkun (restoration). In Yehuda Liebes book, Studies in the Zohar, the author cites Rabbi Simeon bar Yohai’s teachings on three righteous men of his day, stating:

Apart from benefiting their own souls, the death of these three sages also brought about a tikkun of the world … their deaths parallel that of Rabbi Simeon … which is a tikkun of the Shekinah. There too, not only does his soul arrive in Paradise, which is the Shekinah, but by his death and his devekut (“clinging” to God) he effects its tikkun.” … “He (bar Yohai) is the Yesod, the basic element that brings about the tikkun and simultaneously, himself undergoes tikkun, and it is his coupling with the Shekinah that brings about its redemption. This is clearly a messianic role.
Studies in the Zohar, Yehuda Liebes, pp. 52,64

A more recent example of a teacher of Israel believing his death could atone for others, is that of Rabbi Nachman of Breslov, a prominent figure in Jewish history. In his English translation of a book about the rabbi’s life, renowned author Rabbi Aryeh Kaplan states:

“The Rebbe left Breslov on Tuesday morning, arriving in Uman on Thursday, the 5th of Iyar (May 9, 1810). Uman had been the scene of the great massacre of 1768 where thousands of Jews had been slaughtered by Gonta and his Haidmacks. Rabbi Nachman said that he now had the task of rectifying all these souls with his own death.
Nachman’s Wisdom, Breslov Research Institute, pp. 442-44

All of which brings us to the subject of the death of the messiah. Sources indicate that Messiah ben Joseph is to die, associating his demise with Zechariah 12:10:

“We have found that the first Mashiach will be from the tribe of Ephraim who will nevertheless die while revealing himself; he will be followed by the Mashiach descended from David. When the Torah speaks of G-d taking, “two birds which are pure,” these words are similes for the two kinds of Meshichim….the words “to slay the one bird” in this context are an allusion to the death of the first Mashiach… he will die as an atonement for the sins of the people.”
Rabbi Chayim ben Attar, Ohr HaChayim, translation by Eliyahu Munk – 5 vol. pg. 1107

“What is the cause of the mourning [mentioned in the last cited verse]? — R. Dosa and the Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Joseph, and the other explained, The cause is the slaying of the Evil Inclination. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son (Zechariah 12:10).”
Talmud, Sukkah 52a

Rabbi Nachman alludes to the concept of death bringing atonement here …

“Know that there is a field where the most beautiful and pleasant trees and herbs grow. The precious beauty of this field and its plants and trees is impossible to describe. Happy is the eye that has seen it! The trees and herbs are holy souls which grow there. But there are many naked souls roaming and wandering in exile outside the field. They are waiting and longing to be fixed, so as to be able to go back in to their places. Sometimes even a great soul, on which many other souls depend, may go outside the field, and it is very hard for it to return. All these souls are waiting expectantly for the Master of the Field who can do what is necessary to restore them. Sometimes a soul is restored through the death of someone, or through a mitzvah or act of devotion performed by someone. Anyone who wants to gird his loins and put himself forward as the Master of the Field has to be strong and powerful, a mighty warrior, a man of outstanding wisdom and saintliness. He needs to be on the highest of spiritual levels. There is one tzaddik who can only complete the task with his own death, and even for this he needs to be very great indeed, because there are many great tzaddikim who even with their death would not be able to help. Only a tzaddik on the most outstanding of levels can complete what is necessary in his lifetime. For he has to go through tremendous suffering and hardship. Yet through his greatness he is able to overcome everything and accomplish all that is needed in the field. When the Master of the Field succeeds in restoring the souls and bringing them in, then it is very good and beautiful to pray. For then prayer attains its perfection. The Master of the Field labors constantly, supervising everything, watering the trees and the plants, tending and cultivating them and doing all the other work needed in the field. He sees to it that all the trees are the right distance from one another so that none should overshadow and weaken another. Sometimes it is necessary to put a very close follower at a great distance so that he should not overshadow his friend.”
Garden of the Souls, Likutey Moharan I:65

Rabbi Ari Kahn raised a fascinating connection between the akeida, the binding of Isaac, and (Christian) ideas from the New Testament:

“There is little doubt in my mind that the offering of Yitzchak as a korban serves a prototype for Christian writers to understand the crucifixion and the eventual resurrection. And there’s even … an ancient midrash that when it says that Yitzhak carried the wood, that the idea of carrying his cross…on the way there, tzalav…What are we doing borrowing Christian things? It’s the other way around…Most people who read the New Testament do not understand any of it. Because the New Testament is based on two primary sources: One is Scripture, the other is collective Jewish knowledge, which includes Midrash, whoever reads the New Testament and is not well versed in Midrash, does not understand the references, does not understand what the writer is saying. So therefore, most of the readers of the New Testament only know Scripture, so they catch the Scriptural references, but they completely miss all of the Midrashic references because they do not understand them.
Ari Kahn, The Akaida and Resurrection (06:33-08:14)
www.yutorah.org/lectures/lecture.cfm/765289/rabbi-ari-kahn/the-akaida-and-resurrection/ 

“Since G-d is the source of life, the closer you are to G-d, the closer you are to life, while the farther you are from G-d, the farther you are from life. Therefore, since a tzaddik contains G-d’s presence within him and generates this to the rest of the world, that which is closer to the tzaddik is chai — full of life and blessing. What is farther away is more distant from chai. Therefore connecting and focusing on one’s connection to the tzaddik does not detract from his G-dly service, but increases his ability to serve G-d and receive blessing in all areas of his existence.”
A Tzaddik and His Students: The Rebbe-Chassid Relationship, Rabbi Shloma Majeski, p. 49

“This also explains why the Jew accused by Moses as striking a fellow Jew, and reprimanded by him, shouts at him, “Do you plan to kill by something you are going to say?” Even that man already saw in Moses someone who represented G-d on earth.”
Tzror Hamor, Shemot. R. Avraham Saba

Yesod, as the connection between Malchut and all the other Sefirot ‘above it,’ has very messianic qualities, specifically connected to the “life force” of humanity.

Resurrection texts

Revelation 1:19

Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter,

Revelation 1:20

the mystery of the seven stars which you saw in my right hand, and the seven golden menorahs. The seven stars are the angels of the seven assemblies. The seven menorahs are seven assemblies.

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