Pastor Stephanie
Jesus, God and Holy Spirit become so real to us!
We are learning revelation that can help us to know God and change our lives
Let your spirit man receive the revelation.
ISAIAH 33:22 KJV
For the LORD is our judge, the LORD is our lawgiver,
THE LORD is OUR KING; he will save us.
God chose Jews and gave them torah through Moses
A jew cannot survive without torah
H4428
Original: מלך
Transliteration: melek
Phonetic: meh'-lek
Strong's Definition: From H4427; a king:- king, royal.
H4427
Original: מלך
Transliteration: mâlak
Phonetic: maw-lak'
Strong's Definition:
to reign;
to ascend the throne; to induct into royalty;
hence to take counsel:- consult, X indeed, be (make, set a, set up) king,
be (make) queen, (begin to, make to) reign (-ing), rule, X surely.
The word mem stands for mayim, which means water.
Water constitutes a vital element in our lives: a human being is largely composed of water and the majority of the earth is covered with it.
Torah, the most vital element in our spiritual lives, is referred to as water, as it states: “Ein mayim ela Torah—There is no water but Torah.”
As the Prophet tells us, “He who is thirsty shall go and drink water,” meaning that a Jew’s thirst for spirituality will never be sated by looking to other cultures or religions.
The only thing that will quench one’s thirst is WATER, which is TORAH.
Just as a fish cannot survive without water, a Jew cannot survive without Torah.
The story is told of a fish and a fox.
The fish was busy evading a fisherman’s net when he spied a fox standing on the shore of the lake.
The fox called out to the fish and said, “Little fish, where are you going?”
The fish answered, “The fishermen are all trying catch me, so I’m trying to swim away!”
Feigning concern, the conniving fox offered, “Little fish, come up out of the water.
I will protect you.”
Replied the fish, “Silly fox.
In the water I still have a chance.
But once I leave the water, I will surely die.”
A Jew without Torah is like a fish without water.
Of course we know that the water isn’t without its difficulties.
There is anti-Semitism.
We run from country to country, trying to survive a Spanish Inquisition and a Holocaust.
Yet even amidst the onslaught, we have persevered as a people.
The moment we leave our culture, the moment we leave the water—our connection to G‑d and Torah—we are spiritually dead.
Torah is also compared to water because water travels unaltered from the top of a mountain to its lower tiers and valleys.
So did G‑d bring down the same deep, intellectual Torah He had in heaven to the physical world.
The Zohar says that G‑d looked into the Torah to create the world.
The Torah serves as a blueprint for Creation.
The wealth and strength of its water carves, and continues to carve out the foundation of the entire world.
The mem also represents the womb.
In essence, water is the womb of Creation.
The Torah begins, “In the beginning G‑d created the heavens and the earth.”
The next verse states that before G‑d created the heavens and the earth “...the spirit of G‑d hovered over the waters.”
What waters?
The Letter Lamed (ל)
This letter is the tallest letter of the Hebrew alphabet.
Since it stands taller than all the other letters, it represents royalty.
In fact, it represents the King of all kings, the Almighty.
It also represents the לֵב (lev) heart, as it is located in the center of the Hebrew alphabet.
The name of the letter – לָמֶד (lamed) – refers to לִימוּדִים (limudim) studies, or learning, which is the thing that most elevates people.
Thanks to learning, a person’s spiritual level rises and soars and they understand the meaning of creation.
It is a matter of birth. We are christians not because we believe a set of christian rules, it is because we are born again. Our spirit man is born from God, we look like Him
He is all powerful! Supernatural!
The name of the letter לָמֶד (lamed) comes from its shape מַלְמַד הַבָּקָר (malmad habakar) cattle prod or a shepherd’s staff.
Malmad habakar was a tool used in Biblical times.
It was a piece of wood that was shaped like the letter lamed.
The shepherd or farmer used it to direct his animals, as if he was מְלַמֵד (melamed) teaching the animals the correct way to go.
We are born again, with God's breath inside us
Who do you belong to?
Kaf (Chaf)
Kaf is the eleventh letter of the Hebrew alphabet
Numerical value: 20
Meaning: Palm, spoon, crown
Story
A king once traveled to a great forest.
He penetrated so deeply into the forest that he got lost and could not find the way home.
In the depths of the woods he met simple peasants and asked them to lead him out of the forest, but they were unable to help him, for they had never heard of the great highway that led to the royal palace.
The king then found a wise and understanding man, and requested his aid.
The sage discerned immediately that this was the king and his heart stirred within him.
In his wisdom, he immediately led the king to the correct path, guided him to his royal palace and aided him until the king was finally restored his true honor and seated on his majestic throne.
The rescuer, of course, found great favor with the king.
Emotion comes from the mind.
Time passed and the wise man acted improperly, angering the king.
The king ordered that he be tried for violating the royal law.
The man knew that he would be dealt with very severely.
In great anxiety, he fell before the king and implored that he be granted one plea: before the trial and the subsequent judgment, he wished to be garbed in the very same clothing he had worn when the king first encountered him in the forest.
The king, too, was to don the original clothing he had been wearing then.
The king acceded to this request.
When the forest encounter was re-enacted by their dressing in the original garments, the king vividly remembered the life-saving kindness of his rescuer.
Great mercy was aroused within him as he recollected how he had been restored to the royal throne.
With compassion and mercy, the king magnanimously forgave his rescuer and restored him to his place of high honor.
This story, told by Reb Levi Yitzchak of Berditchev, is an analogy of the relationship between G‑d and the Jewish people.
Before the great revelation at Sinai, G‑d went from nation to nation and offered them the Torah, but they declined it.
The Jewish people, accepted the Torah with gladness and joy, affirming that “We will do and we will hear,” accepting the Torah even prior to hearing its specific teachings.
They declared their loyalty to G‑d, “accepting the yoke of the Heavenly kingdom,” proclaimed G‑d’s majesty as King over them, and affirmed that they would fulfill His commands and be loyal to His holy Torah.
They will receive God as their King! To rule over them
To someone in authority you have put yourself as a subject
Throughout Jewish history, the Jewish people have sinned and rebelled against G‑d... and every Rosh Hashanah they blow the shofar, reminiscent of the shofar that blew at Mount Sinai when they received the Torah.
This reminds them of their vow to submit to G‑d’s sovereignty and evokes their thoughts of repentance.
Through the shofar blowing, G‑d remembers their original acceptance of the Torah when THEY MADE HIM THEIR KING.
He thus forgives them for all their sins and inscribes them immediately to the Book of Life for a good life, etc.
Today in Christ, God forgives us by grace
We choose to make Him our King is by our choice, He gives us free will
We choose, not following the commandments, the new covenant is God putting the laws inside our hearts. We want to follow Him not because the law is outside but inside.
The kaf, the representation of Kesser, the crown of the King, reminds them that their intention in performing mitzvos must focus on their submission to G‑d’s will.
The design of the kaf can perhaps be described as a pipe bent in two places.
The concept of bending oneself represents submission to a greater force and entity—the King of all kings, A-lmighty G‑d.
Abraham walked with God, He obeyed God.
They are a nation that is blessed
Today we have a choice. It is up to us
Inheritance, we need to go and claim it. Blessings is to be claimed
Learn from the Jews, how they honour their God.
The gematria of kaf is twenty.
Twenty can be divided into ten and ten.
The first ten represents the Ten Utterances with which G‑d created the world.
The second ten represents the Ten Commandments.
Together, they become a kaf. In Numbers it states: “Ten-ten is the kaf.”
If you take the word עשרים (esrim, the word “twenty” in Hebrew) and add up its letters, you arrive at 620: ayin=70, shin=300, reish=200, yud=10, mem=40.
620 is also the gematria of the word כתר , kesser: kaf=20, tav=400, reish=200.
Kesser means crown, the ornament placed on the head of a king.
Kesser also reminds us of the 620 letters in the Ten Commandments.
G‑d CROWNED the Jewish nation by giving them THE TORAH.
And it became the Jews’ raison d’êtreto follow the 613 commandments and the 7 Rabbinic laws—which together total 620.
Significantly, the first letter of kesser is kaf.
In Kabbalah, the Sefirah (or faculty) of Kesser represents a level that is beyond intellect.
The crown is placed atop the head.
Of course, our head is the vessel that carries the brain, the seat of intellect and thought.
But the crown rests above the head, BEYOND THOUGHT.
We acknowledge His word above our logic!
What can be greater than intellect?
DESIRE.
In Hebrew, this is called RATZON.
Desire is a mighty force, inviting us to explore possibilities that rationality would show to be wrong or difficult.
Say, for example, you’d like to become successful in a certain occupation.
Even though you may have failed every class in school, you can persevere and succeed if you have the will and desire.
Why?
Because you want to.
The power, the crown, of desire is so potent that it has the ability to transcend and actually transform your intellect.
We have in Christ more than that! He is the One who help us to achieve
Tap into spiritual desire
In turn, there’s another concept that even transcends desire, and that is PLEASURE (tainug).
If a person derives pleasure from something he will automatically gravitate toward it.
As a result he will mobilize his intellect and devise a strategy to attain it.
That’s why kesser is represented by the letter kaf—twenty—to teach us that there are two levels, or faculties, within the crown: desire and pleasure, with each faculty containing ten aspects.
It states in the Talmud that the crown of Torah is halachah—law. Why is it specifically law (i.e., those things that we should and shouldn’t do) that is considered the crown of Torah?
Not my will, but yours be done
For the answer we can look to the reason G‑d gave us the Torah.
We did not receive the Torah to have some nice stories to entertain ourselves with, to read to our kids as a bedtime story, or to analyze in a literature class.
On the contrary, the purpose of Torah is that we carry out His law, i.e., that we fulfill G‑d’s desire and in so doing give Him pleasure.
It therefore states in the Talmud: “Great is the study of Torah, for it brings to action.”
Like the crown, Torah’s ultimate purpose is to go beyond the head, beyond the intellect, and propel us to act in accordance with G‑d’s will, thus refining us as people and completing G‑d’s purpose in Creation.
One of the meanings of the letter kaf is “spoon.”
The root of the word “spoon” is kafaf—to bend.
The kaf is a letter that is bent.
It represents the aspect of submitting oneself to a greater power.
This notion of submission—and humility—can be seen clearly in the difference between the words anochi and ani.
Both mean “I.”
When a person walks around all day and says, “I, I, I,” he has a problem with egotism.
How does one overcome this self-inflation?
By adding a kaf to theאני (ani), the I, and transforming it into the אנכי (anochi).
When the “I” submits to G‑d, when it recognizes and bends to the higher power through the kaf, it is no longer the egotistical I.
Rather, אנכי (anochi) is the “I” that serves as a channel to do G‑d’s will.
There are actually two kafs. There’s the bent kafכ) ) and the straight, or final, kafך) ).
What’s the difference?
Kesser, the king’s crown, is comprised of two levels: pleasure and desire.
It has also been described as representing the internal and external aspects of the king.
In this case, internal refers to the king’s relation to himself, while external is his relationship to the world, his kingdom.
He has us in His heart
Regarding the king’s internal aspect—he doesn’t necessarily want to be king, to be under the thumb of the ceaseless demands of his position.
He wants to live within the boundaries of his own will, the internal world of study, erudition, spirituality, and family.
This is the meaning of the passage “From his shoulders up he was taller than the rest of his people,” that is, secluded from the people.
The king’s crown, however, also demands the straight kaf, which unfurls to reach down to his subjects; the external level of the king’s existence.
He’s required to interact, to be responsible and benevolent to his kingdom.
The bent kaf therefore represents the introverted or inverted king—who remains isolated within his internalized world.
The straight kaf (similar to the vav) represents the king who descends from his high level and reaches down to others in order to communicate with and rule his people.
Interestingly enough, we observe that when you affix the straight kaf as the suffix to a word, it adds the word “you” to the root.
As it says: “I will exalt You ארוממך) ) my G‑d the King.”
When you speak directly to a person, you say “you”: lecha,לך , or becha, בך —spelled with a straight kaf:
The final kaf thus literally unfolds to include the person to whom you are speaking.
It represents the fact that the king has appeared to us and we are able to speak to him face to face.
The letter kaf.
To bend oneself.
To submit to the crown—the King, G‑d, the ruler of the universe.
JOHN 18:33-34 EASY
Pilate went back inside his palace.
He told Jesus to come and stand in front of him.
He asked Jesus, ‘Are you the king of the Jews?’
Jesus said, ‘Is that your own idea, or have other people spoken to you about me?’
JOHN 18:35-36 EASY
Pilate replied, ‘I am not a Jew, am I?
It was your own people and the leaders of your priests who brought you to me.
What have you done?’
Jesus said, ‘My kingdom does not belong to this world.
If it did, my disciples would have fought for me.
They would have fought so that the Jewish leaders could not take hold of me.
No, my kingdom belongs to another place.’
The King is Jesus, God!
Jesus is talking about another kingdom
JOHN 18:37-38 EASY
Pilate said to him, ‘So that means you really are a king!’
Jesus answered, ‘You have said that I am a king!
I was born for this reason:
I came into the world to tell people the truth about God.
Everyone who believes the truth listens to my message.’
Pilate said, ‘I do not know what truth is.’
When Pilate had said that, he went outside again to the Jewish people there.
He said to them, ‘I do not see that this man is guilty of anything wrong.
I have no reason to punish him.
HEBREWS 1:8 EASY
But this is what God says to his Son: ‘You are God and you will rule as King for ever!
You will rule your kingdom in a completely good way.
REVELATION 17:14 EASY
Together they will fight a war against the Lamb.
But the Lamb will win against them.
He is the LORD above all Lords.
He is the KING who rules over all kings.
And GOD'S PEOPLE will be with him.
They are the people that the Lamb has CHOSEN to BELONG to HIM. They are the people who have CONTINUED to TRUST HIM.’
JESUS IS THE KING OF THIS UNIVERSE
And very soon He is coming to this Earth as The King of Kings.
Is JESUS YOUR KING?
Have you Crowned Him KING of YOUR LIFE?
If not, he can't rule in your life as King.
He honors His servants
God said don't touch My anointed ones
The ones who serves, the ones who obey Him and love Him
JOHN 12:26 NIV
Whoever serves me must follow me;
and where I am, my servant also will be.
My Father will HONOR the one who serves me.
G5091 HONOR τιμάω timaō
From G5093; to prize, that is, fix a valuation upon; to revere:- honour, value.
Receive the honour from King of kings! Choose if you want to acknowledge Him as your King.
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