Newtons riddle and possible 2nd stage of return of Elijah 2015

The shmittah starts September 25 2014 and lasts until September 13-14 2015 Rosh Hashanah

Rabbi Shimon describes the return of Moses at the End of Days, which is our current era. Alongside Moses are two Messiahs: Messiah who is the son of Joseph and Messiah who is the son of David.

Dead sea scrolls....the teacher of righteousness appearance will be on the "DAY OF ATONEMENT"...the wicked priest tries to disrupt the teacher of righteousnesses day which happens to fall on the 49 years explained by newton in his Daniel 9:25 explanation of the prince showing up September 23, 2015 Day of Atonement!!!........it is highlighted in purple down below:










This one will be the teacher of righteousness and is highlighted in the pink of these dead sea scrolls....he will be a fore-runner to the other witness and will begin gathering the 10 tribes





They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.





You are clearly still blind if you can't read there are two anointed one a priest and the other the prince/king(king of the world and prince of Jesus) in these dead sea scroll writings.


They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.




There it is the priest which is the teacher of righteousness and the prince/king which is the prince of the congregation....and they are collegues


There is one that is raised up in the end days know as "The Teacher of Righteousness", whether it be an office or a title we do not know, but he will raise up in these last days!!:



The Teacher of Righteousness and the End of Days

Sarah Klitenic

Introduction: Purpose and Methods

The Exhortation that begins the Damascus Document of the Dead Sea Scrolls prefaces the theology of the Qumran community. Namely, it explains how God leaves the Temple and sends the Babylonians to punish those who have polluted the Sanctuary and abandoned the Temple. However, God leaves a remnant who will one day return to the land of Israel once the people learn to correctly follow Mosaic Law. But the true mark of God’s benevolence is in the guide he sends: "And God observed their deeds, that they sought Him with a whole heart, and He raised for them a Teacher of Righteousness to guide them in the way of his heart."1 Here, God raises this Teacher from the remnant of Israel and makes him a guide for the people. For the Teacher must not only guide the remnant through the desert, but he must show it the path of Righteousness to bring about the end of days: the end of days comes with proper ordering of society and return of Israel to her rightful descendants. But who is this Teacher of Righteousness? He is a prophet with God-given ability to interpret the Law. In this paper, I will try to provide a basic description of the Teacher by looking at references to him in the Scrolls and by paying close attention to the Pesherim and Hodayot. I will then explore the nature of his apocalypticism. I hope that by progressing in this manner I will shed light on the nature of this elusive character, the Teacher of Righteousness.

References to the Teacher in the Dead Sea Scrolls

As E.P. Sanders begins his quest for the historical Jesus,2 he explains that the best place to begin is with the facts. Likewise, as we try to understand the Teacher of Righteousness (T of R), it is preferable to begin with what we know about the Teacher from the Dead Sea Scrolls themselves. Authors of the scrolls know the Teacher as Teacher, Teacher of the Community, Teacher of Righteousness,3 Interpreter, Interpreter of the Law,4 Priest,5 The Priest.6 He is never explicitly referred to as prophet, but descriptions, context, and tradition lead one to believe that the Teacher is in fact a prophet. The Damascus Document (CD), the Commentary on Micah, the Commentary on Habakkuk, and the Commentary on Psalms use the titles Teacher, Teacher of the Community, and Teacher of Righteousness. From such passages, we learn that the Teacher is the founder of the community7 and that the present generation of the community looks to him as an historical authority. In all of these references, the Teacher, Teacher of the Community, and Teacher of Righteousness is a figure divinely chosen to expound the Law and set Community members on the righteous path for the end of days.8 His words help prepare for the end:

Who have listened to the voice of the Teacher of Righteousness and have not despised the precepts of righteousness when they heard them; they shall rejoice and their hearts shall be strong, and they shall prevail over all the sons of the earth. God will forgive them and they shall see His salvation because they took refuge in His holy name. (CD XIII, 30-5)

Here, the Teacher of Righteousness is one who dispels the ‘precepts of righteousness’ which one must follow in order to reach salvation. God speaks through the Teacher so that those listening to the Teacher follow God’s words and receive His salvation. Moreover, the Teacher speaks God’s words when he interprets divine scripture; the DSS knows the Teacher as ‘Interpreter of the Law’ in documents such as The Community Rule, the Damascus Document, the Commentary on Habakkuk, and Midrash on the Last Days. The fact that the Teacher is the authority on the Law reflects his role in the community because the Law is pivotal to the Community. In the Thanksgiving Hymns, for instance, the Teacher refers to himself as having the waters of the Covenant confirmed in his heart for those who seek it, for God has ‘hidden Thy Law [within (him)].’9 In this passage, the Teacher of Righteousness not only knows the Law, but his knowledge of the Law is given to him by God. As in Numbers 12:6-8 when Moses receives the Law mouth to mouth from God, the Teacher also receives the law from the mouth of God in 1 Qp Hab II 2-3. The community respects the T of R’s legal understanding and uses his interpretations for redemption:

But all those who hold fast to these precepts and coming in accordance with the Law, who heed the voice of the Teacher and confess before God, saying, ‘Truly we have sinned... by walking counter to the precepts of the covenant’...; they shall rejoice and their hearts shall be strong. (CD 28-30)

Here, members of the CD Community that listen to the T of R and follow his teachings will rejoice in the eschaton. Lastly, the teacher is referred to explicitly as a priest in the pesher on Ps 37:23-24. These references to the Teacher in the DSS as a Teacher of Righteousness, an Interpreter of the Law, and a Priest paint the most general, most undeniable portrait of the Teacher.

Pesherim: Interpretations of the Law

The pesherim10 are interpretations of written prophetic texts that can be understood as ‘unraveling of mysteries.’11 J. Carmignac broke the pesherim into two categories: continuous, which interpret a single book section by section, and thematic, which consist of certain citations grouped around a thematic idea.12 Both of these forms of pesherim are characterized by raz, a term taken from the notion of the ancient prophets being introduced in their visions into the heavenly assembly of special knowledge.13 However, the pesherim take the idea of divine prophetic revelation a step further, because they claim to contain the mystery of things hidden even to the prophets themselves who wrote the words now interpreted. Horgan points to 1 QpHab 7:4-5 as an example of this:

and God told Habakkuk to write down that which would happen to the final generation, but He did not make known to him when time would come to an end. And as for that which He said, That he who reads may read it speedily: interpreted this concerns the Teacher of Righteousness, to whom God made known all the mysteries of the words of His servants the Prophets.

In this pesher, the Teacher understands what is to come because God allows him to unravel the mystery of Habakkuk’s prophecy; namely that within the words, God buries his plans for the founding of the community, the rise of the Teacher, and the end of days. Once God gives the Teacher prophetic understanding, the Teacher unravels the mystery in scripture and he uses that new knowledge to create rules which will regulate the Community. In this manner, the entire Community order, every rule, every hierarchical position, is governed by the Teacher’s interpretation of scripture in anticipation for the end of days.

Moreover, because the Teacher is the Interpreter of the Law, the pesherim provide additional insight into the Teacher. That is, these pesherim are the Teacher’s mode of divine revelation via interpretation of scripture. By carefully examining how the Teacher interprets scripture, one can learn even more about the figure. For instance, in the Commentary on Habakkuk:

[Behold the nations and see, marvel and be astonished; for I accomplish a deed in your days, but you will not believe it when] told. They, the men of violence and the breakers of the Covenant, will not believe when they hear all that [is to happen to] the final generation from the Priest [in whose heart] God set [understanding] that he might interpret all the words of His servants the Prophets, through whom He foretold all that would happen to his people and [His land]. (1QpHab II, 5-10)

In the passage, the Teacher is a priest who has the divine power to interpret Scripture, namely the Prophetic Books. Moreover, the Teacher prefers the Prophets because God imparted them with the knowledge of what is to come in the generation of the Teacher. The Teacher is given knowledge by God to understand these prophets so he can likewise teach the people righteousness and prevent their destruction at the end of days. This passage reveals much about the Community’s theology of prophecy. The Teacher was chosen long ago by God to prepare the remnant for the end of days; the prophets were likewise sent generations ago to prepare for this event.14 When the Teacher interprets the Law, he is more similar to the biblical Prophets in his mode of revelation than a scribe or a midrashic rabbi. Unlike the rabbis, the Teacher does not rely on the peshat or derash. His interpretations are more than mere allegories of text, but at the same time, they are not visions as the ancient prophets experienced them. Additionally, the Teacher is different from other exegetes because he does not merely apply scripture to his situation, but rather claims that scripture is written with him in mind. Based on the manner in which he interprets scripture, we can generalize that the Teacher is similar to the prophets, but also unique in his own right.

Claims of authorship

Just as one could learn about the Interpreter of the Law by reading the pesherim, one can learn about the Teacher by reading passages he supposedly wrote. Scholars believe that portions of the Hodayot (Thanksgiving Psalms) are actually written by the Teacher. Being able to identify material written by the Teacher is valuable because it tells us how the Teacher saw himself, his mission, and his relationship to the community and God. In this section of the paper, I will first discuss scholarship concerning the Teacher’s authorship of the Hodayot and then I will analyze various passages from the Thanksgiving Hymns. By examining the Hodayot, it seems that the material most filled with historical specifics and most charged with human emotion is likely to have been written by the Teacher. Additionally, scholars also claim that other scrolls were written by the Teacher. Recently, for example, the Temple Scroll (TS) has garnered attention as having been written by the Teacher. However, there are a number of reasons why TS cannot be the product of the Teacher. By first exploring why select Hodayot must have been written by the Teacher and then discussing why the Temple Scroll cannot possibly be the work of the Teacher, I hope to shed light on the Teacher and his role in the Scrolls.

The Hodayot

Among German scholars, there are three basic theories regarding authorship of the Hodayot: 1. the text is a literary unity and was written by the Teacher of Righteousness, 2. the text is not a unity and was written by anonymous authors. 3. the text is not a unity but within the Hodayot there is a core of hymns that were written by the Teacher of Righteousness.15 The first claim, although popular in the early days of Hodayot scholarship, has become less popular in recent years. It explains that the author of the entire scroll was the Teacher of Righteousness.16 Such an account, however, does not explain stylistic, linguistic, and content differences between hymns. The second theory, that the text is not a unity and is written by anonymous authors, has support from those believing that the works could have been written by the Teacher of Righteousness’ disciples.17 Moreover, the linguistic character of these hymns dictates that they could only have been written by one disciple modeling himself after the Teacher of Righteousness, rather than many disciples. The third theory is more widely recognized. It says that the text is not a unity, and that within the Hodayot there is a core of hymns written by the Teacher of Righteousness.

This third theory of German scholarship seems the most plausible because it best appreciates the stylistic features of the hymns. By examining stylistic features such as use of the first person pronoun, content, and linguistic uniformity, three German scholars derived a criteria that distinguishes hymns written by the Teacher from those written by the community at a later date. Gert Jeremias, Jurgen Becker, and Heinz-Wolfgang Kuhn18 individually note the following: that in many of the hymns, the use of ‘I’ speaks passionately about personal experiences; that these hymns often deal with individual accounts of dire need or use the motif of the mediator of revelation;19 and that these hymns are historical and specific, rather than theological and general, with regard to language. These scholars then designated such hymns as written by the Teacher of Righteousness himself; they are ‘Teacher hymns’ as opposed to Community hymns or didactic hymns. But such an explanation cries out for an example. Take the following passage:

They have banished me from my land
like a bird from its nest;
all my friends and brethren are driven far from me
and hold me for a broken vessel.

And they, teachers of lies and seers of falsehood,
have schemed against me a devilish scheme,
to exchange the Law engraved on my heart by Thee
for the smooth things (which they speak) to Thy people.
And they withhold from the thirsty the drink of Knowledge, and assuage their thirst with vinegar,
that they may gaze on their straying,
on their folly concerning feast-days,
on their fall into their snares.
(1 QH IV, 7-12)

Jeremias, Becker, and Kuhn agree that this wrathful passage must have been written by the Teacher of Righteousness. By reading this passage line by line, we can better understand the Gottingen criteria.

In the above passage, the author prominently uses certain vocabulary, syntax, and content to show how he is set apart from the others both literally, by his unjust banishment, and metaphorically, by his God-given knowledge. Here, the Teacher’s use of the first person pronoun stands opposite the third person pronoun: ‘They have banished me from my land.’ By speaking in the first person, the Teacher’s account of the injustices he suffers become personal and moving. Regardless of whether we are able to accurately name that third party, there is nothing general about this verse: the Teacher clearly blames a group of people for his woes. Moreover, a few lines down, he refers to ‘they’ in more specific language: they are ‘teachers of lies and seers of falsehood.’ From this line, the reader learns more about who ‘they’ are and the reader also learns more about the identity of the Teacher. In contrast to ‘teachers of lies and seers of falsehood’, the Teacher is a teacher of truth and a seer of righteousness. The Teacher’s truth, which is ‘engraved on his heart’ by God, is emphasized by the fact that those who are able to receive knowledge do so by drinking it. The reader also learns about the concerns of the Teacher from his final charge against the teachers of lies: the author of the hymn worries about the timing of the feasts.20 For the following reasons, this passage fulfills the description of the typical Teacher hymn as set out by Jeremias, Becker, and Kuhn: 1. the Teacher uses the first person to relay his personal situation; 2. the Teacher, who is set apart because God engraved truth in his heart, is full of woe; 3. the Teacher uses specifics, such as his calendar concerns, that do not speak to the general problems of mankind. Because this hymn is so personal, so moving, and so specific, it does not seem likely that it could have been written by anyone other than the Teacher.21 Moreover, once we recognize the components of this hymn as characteristic of the Teacher, we get a better sense of his agenda and how he views himself. Based on the facts of the hymn, God grants the Teacher divine understanding of the Law for the imparting of this Law to those ‘thirsty’ for righteousness.

The Temple Scroll

Although scholars are the most confident concerning the authorship of the Hodayot, some wrongly attribute the Temple Scroll to the Teacher. They claim that the TS, like Deuteronomy, gives a description of God’s covenant with Israel. 22 There are two main claims that attempt to show that the Teacher wrote the TS: 1. Other documents in the Scrolls regard the Temple Scroll as Law and the Teacher of Righteousness as the Lawgiver. The Teacher of Righteousness can be compared to Moses as the author of the Law for a sectarian community. Hence, some suggest that the Teacher of Righteousness must be the author of the TS. 2. The Teacher is the most eminent figure in the DSS; only he is important enough to have written the Law. Both these reasons are defeated once one realizes that the Teacher is not the Lawgiver, but rather the Interpreter of the Law. Instead of creating his own law, the Teacher uses his divine power to understand biblical scripture. Furthermore, the Temple Scroll cannot be the law for the end of days because its edicts are not written for a righteous audience. The fact that the Teacher is not the author of the Temple Scroll makes it easier to understand how the Teacher does not write the Law for the end of days, but that another figure is to come.

Some wrongly claim that the Teacher is the author of TS because they misunderstand the relationship between the Teacher and the Law.23 Namely, throughout the Scrolls, the T of R is referred to as ‘the Interpreter of the Law’ and the TS is commonly referred to as the Law. However, the previous section explains that the Teacher interprets the Law, rather than writes a new Law, because of the pre-eminence of the Mosaic Law in the scrolls. Only by properly understanding the Mosaic Law can the Community help bring about the end of days. Moreover, some scholars argue that the TS is a an eschatological law. They primarily use the description of measurements for a Temple in (TS XXX-XVII) and claim that based on its size, the Temple in TS is eschatological. However, the Temple is possibly utopian rather than eschatological. Based on a comparison to the Temple in the Florilegium, it seems that the eschatological temple is one that God will create on ‘the day of creation.’24 Also, it is apparent from the nature of many laws, including laws on adultery and rape, that the TS is not meant for the end of days .25 Based on the textual evidence, the Teacher cannot be the author of the TS, the New Torah; instead, the Teacher creates guidelines for a way of living from the interpretation of the Torah. He explains the Law to help order society and prepare for the end of days. He himself is not the fulfillment of eschatological expectations.

Who is the Teacher of Righteousness?

Difficulties arise when one tries to describe the Teacher of Righteousness; however, the complexity that most affects the description deals with whether to place the figure in the past or in the future. Many point to this ambiguity in a midrash of Num 21:18 that is in the Damascus Document.26 Unlike other passages in the same document, the figure mentioned here is in the future.

The well is the Law, and those who dug it were the converts of Israel who went out of the land of Judah to sojourn in the land of Damascus....The Staff is the Interpreter of the Law of whom Isaiah said, He makes a tool for His work; and the nobles of the peoples are those who come to dig the well with the staffs with which the staff ordained that they should walk in all age of wickedness- and without them they shall find nothing- until he comes who shall teach righteousness at the end of days. (CD, VI)

Here, confusion arises because the titles ‘Interpreter of the Law’ and ‘Teacher of Righteousness’ are interchangeable.27 The Teacher must have a role in both the past and the future: he is a figure of the community’s past as its founder and writer of its law. But, the law he writes is pertinent to the eschaton, for by following this law as divinely interpreted by the Teacher, community members can bring about the endtime. This ‘dual’ nature of the Teacher, however, should not be overexaggerated. The Teacher himself is in no way a messianic figure. He will not return at the endtime, but he does anticipate the arrival of his eschatological counterpart.28 It should also be made clear in the initial stages of this inquiry what the Teacher of Righteousness is not: he is not John the Baptist, he is not Jesus Christ, and we cannot attribute a specific, personal name to him.29 But, the reader can paint a general portrait of the Teacher. Based on the way the Teacher interprets the Law in the Pesherim and the way he describes his experiences in the Hodayot, it seems that he is priest who writes divinely inspired interpretations of the Law. He is a figure in the past who prepares his community for the imminent end.

The Teacher as the Community’s Founder

The passage mentioned earlier offers several assumptions about the historical Teacher:

The well is the Law, and those who dug it were converts of Israel who went out of the land of Judah to sojourn in the land of Damascus...The Staff is the Interpreter of the Law of whom Isaiah said, He makes a tool for His work.... (CD, VI)

This offers possibilities for the identity of the Teacher by putting the Teacher in the context of his own Community. Here, it can be assumed that the founding of the Community has a great deal to do with the Law itself; the founders left Judah and went into Damascus for this "well," the Law. The metaphor of the well as the Law is powerful: the well offers essential water that cannot be found in Judah. Ironically, the water is found in the desert. Of further irony is that even though the converts themselves dig this well in Damascus, they are still not able to find the well, the Law. Only the Staff, the Interpreter of the Law, finds the water. We now have a full picture of the Teacher: the Teacher helps found a community that left Judah because the Law is not able to ‘exist’ there. The Teacher interprets the Law for the community, thus making it ‘drinkable.’ Here, the reader is offered a number of roles for the Teacher. In this section, I will build on this portrait. I will explain how the Teacher and the community see the Teacher as a priest and a prophet who experiences revelation in the mode of divine interpretation of Law.

Teacher as Priest

The evidence clearly shows that the T of R is a priest: this is explicit in textual evidence and suggested contextually based on the T of R’s concerns. For instance, in the pesher on Ps 37:23-24 (4QpPs 1-10 iii 15):

The steps of the man are confirmed by the Lord and He delights in all his ways; though [he stumbles, he shall not fall, for the Lord shall support his hand] (23-4). Interpreted, this concerns the Priest, the Teacher [of Righteousness] whom God chose to stand before Him, for He established him to build for Himself the congregation of...

Here, the Teacher is a priest who establishes the Community based on the will of God: the priest is chosen by God. As a priest, the Teacher is concerned with purity and the proper ordering of the Temple. Moreover, he behaves as a priest when the reader sees him on a more personal level. This is evident throughout the Thanksgiving Hymns, many of which can be typed as introspective confessions in the style of the priest-prophet Jeremiah. It is also clear that the Teacher is a priest based on the way priests are regarded throughout the Dead Sea Scrolls. Members of the Council of the Community (the elect of Israel) are known as sons of Zadok, the Priests; the Law of Moses has been revealed to these men.30 God raises these priests and they will be called by name at the end of days.31 The priests act as God’s counsel, so that ‘the man who does not listen but acts arrogantly without obeying the priest who is posted there to minister before [God]...that man shall die.’32 Clearly, the priests are the authority in the community. It is then logical to assume that the Teacher, as the eminent authority figure who most probably wrote this passage, would also be a priest. Although this piece of information helps the reader better understand the Teacher, it begs the question: how is the Teacher different from the other priests in the community? The next section addresses just that point.

High Priest?

The question has also been raised as to whether the Teacher was the High Priest of the Temple before escaping into the desert. On this question, scholars point to historical reconstruction and passages discussing the Teacher’s struggle with the Wicked Priest . Indirect evidence here leads many to conclude that the Teacher is a High Priest and that the Scrolls are primarily concerned with restoring a legitimate priest. However, this evidence is not conclusive. Based on the text, it is more reasonable to say that the Teacher struggles with the High Priest over purity rules, rather than for a power position or restoration of a ‘legitimate’ High Priest. More likely, the T of R was at one time a prophet in the Temple who was not popular with Temple authority because of his views on contentious issues of the day; this authority most likely drove him into exile. The Teacher thus laments over the Temple because Temple authorities do not follow the purity laws as dictated by God through Moses.

By reconstructing a seven year gap in history, some attempt to show how the Teacher could have been the designated high priest until his exile. After the High Priest Alkimos dies in 159 B.C, no High Priest has been attested in literature of the period as having taken his place.33 Josephus,34 however, explains that an intersacerdotium lasted seven years until Jonathan usurped power in 152 B.C. Because a High Priest is necessary to lead Yom Kippur Services, someone must have filled the role of High Priest, at least temporarily.35 J. Murphy-O’Connor speculates that his man may have introduced unpopular reforms so that when his position is usurped by Jonathan in 152, he is driven into the desert where he goes only by the title ‘Teacher of Righteousness’ so as not to draw attention to his identity.36 Murphy-O’Connor argues that the pesherim promise a High Priest from the Davidic line because the Teacher criticizes Jonathan with being an ‘illegitimate’ priest. Scholars believing that the Teacher is the High Priest, then, wrongly argue that the major debate between the sect and Jerusalem is over the High Priesthood.

The argument explaining why the Teacher was at one point High Priest of the Temple is based on speculation after speculation; it is historically implausible and it misunderstands the Teacher’s message. A better understanding of the Teacher can be achieved through the Scrolls.































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For instance, 1 QpHab 11:4-8 describes how the Wicked Priest pursues the Teacher to his place of exile and then attempts to disrupt his Day of Atonement.

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Of note, this passage shows that the Wicked Priest and the Teacher observe different calendars. It is unlikely that the Teacher was the High Priest if he was observing his own cultic calendar, because he would not have switched calendars in Qumran and Jonathan would not have introduced a new calendar in 152 BC.37 Moreover, there is no evidence in the text even to support that the Wicked Priest is not legitimate. The Teacher, however, repeatedly shows concerns over other issues of impurity. Notably, the Teacher names three types of impurity that profane the land: fornication, riches, and profanation of the Temple. Included among those things that profane the Temple are menstrual blood, incestuous relationships, and a breach of the Mosaic Covenant.38 It seems that the legitimacy of the priesthood is not one of the contentious issues between the sect and Jerusalem. Rather, the issues in the sectarian community are purity as understood by Mosaic Law. More likely, the relationship between the T of R and the Wicked Priest is that of Temple prophet, with a large following, exiled by the High Priest because of his unpopular views. This charismatic figure blames the Wicked Priest for polluting the Temple through the priest’s inappropriate behavior. In 1 QpHab 12:1-10, the Wicked Priest plots the destruction of the poor, commits abominable deeds, and defiles the Temple. Rather than planning an insurrection or attempt to overthrow the High Priest, the T of R condemns the Wicked Priest to an eschatological punishment. In this manner, the T of R fits the model of a prophet acting outside of the court.

Teacher as Prophet

Although the Teacher does not share many of the traits that the ancient prophets hold in common, he is clearly a prophet; his visions can be understood as a correct understanding or ordering of words through divine revelation of scripture. In this sense, the Teacher sees more. On the most basic level, the Teacher is unlike the other prophets because he does not have visions that come in the form of dream-like scenes—he is not a seer with a ‘third eye.’ However, a deeper understanding of the meaning of prophecy shows that the Teacher is similar to the biblical prophets. Otto Betz compares the Teacher’s divine revelation of scripture to Daniel’s interpretation of dreams and concludes that pesher and apocalypse are quite similar.39 Moreover, Betz notes that both the Teacher and Daniel use the term raz to help describe the mystery of their interpretations. A clear parallel can be seen when Daniel interprets the writings on the wall at Belshazzar’s feast.40 Here, only Daniel is able to interpret the writings of a supernatural author. Moreover, he dissects the inscription so as to give an interpretation based on each word, similar to the Teacher’s manner of interpreting the prophets.

The Teacher is similar to the other prophets both in his manner of interpretation and the reasons behind his revelation. In the following passage, the Teacher is similar to the prophets in a number of ways:

And they, teachers of lies and seers of falsehood,
have schemed against me a devilish scheme,
to exchange the Law engraved on my hear to Thee
for the smooth things (which they speak) to Thy people.
And they withhold from the thirsty the drink of Knowledge, and assuage their thirst with vinegar...
(1 QH IV, 8-10)

Like the Staff, the Teacher is needed by those thirsty for knowledge. In this passage, we also see that the Teacher’s righteousness is not fully human; because the Law is engraved on his heart by God, his interpretation of the Law is a divine interpretation.41 God has given the Teacher the power to ‘interpret all the words of his servants the prophets’42 and then God feeds the Teacher His words by which to prophesy.43 Here, the relationship between God and the Teacher is inextricably close; like the prophets Jeremiah and Ezekiel, the Teacher cannot escape his righteousness, despite the distress it causes him.44 Moreover, the Teacher is similar to the other prophets in his impetus for making the interpretations. Like Amos, Ezekiel, and Daniel, the Teacher writes at a time of serious social turmoil. He attempts to solve this turmoil by urging a new world order.

The Teacher’s Role in the End of Days

When the question concerning the identity of the Teacher of Righteousness was initially asked, the following passage was used as an example:

The nobles of the peoples are those who come to dig the well with staffs with which the staff ordained that they should walk in all age of wickedness- and without them they shall find nothing- until he comes who shall teach righteousness at the end of days. (CD, VI)

The eschaton cannot take place until there is a proper ordering of Society in the World:45 namely, Jerusalem must be the religious capital of the world (Isaiah 7, 9, 11); Temple Worship must be correct; Israel must not be dominated by foreign oppressors; and society must have just ownership of land.46 Evidence throughout this paper seems to show that the Teacher of Righteousness extracts principles to regulate the Community as God aids him in interpreting scripture. Through these regulations, a proper order is established and the eschaton is realized.

But, the Teacher of Righteousness does not take part in the end of days himself. Instead, he prepares the way for the eschatological messiahs. He sets the standard for interpretation of scripture which the Priestly Messiah, who takes the Teacher’s place in interpretation of the Law, relies on at the end of days. The following passage will first help the reader understand the messianic expectation of the community:

The king is the congregation; and the bases of the statutes are the Books of the Prophets whose saying Israel despised. The star is the Interpreter of the Law who shall come to Damascus; as it is written, A star shall come forth out of Jacob and a scepter shall rise out of Israel (Num xxiv, 17). The scepter is the Prince of the whole congregation and when he comes he shall smite all the children of Seth (Num. xxiv, 17). [CD VII, 15-20]

Here, two messiahs emerge at the end of days: the Interpreter of the law, or Priest-Messiah, and the Prince of the whole congregation, the Davidic Messiah.47 These figures are also referred to throughout the DSS as the messiahs of Aaron and Israel. They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.48 This precedence can be seen in passages from the community rule; ‘When the table has been prepared for eating, and the new wine for drinking, the Priest shall be the first to stretch out his hand to bless the first-fruits of the bread and new wine.’49

Here, the Messiah of Aaron takes precedence because he is the eschatological high priest who teaches righteousness at the end of days.50 Although the Prince of the Congregation presides over the battle liturgy (1 QM XV, 4; XVI, 13; XVIII) and the eschatological banquet (1 QSa II, 12-21),51 the Messiah of Aaron is more important for understanding the Teacher of Righteousness because he is the one who continues the Teacher’s message. The arrival of the Messiahs Aaron and Israel marks the eschatological turning point; once they arrive, the Messiah of Aaron interprets the Law.52 His legacy in the community is the basic interpretation of the Law that functions at the end of days.

Is the Teacher an Apocalyptic Figure?

An analysis of all the literature that has ever been regarded as ‘apocalyptic’ was printed in Semeia 14 to show the extent and limits of the category ‘apocalyptic literature.’53 The following features were identified as common to apocalypses: a narrative framework that describes the revelation; the main means of revelation as visions and otherworldly visions; presence of an angel who interprets the vision; disclosure of a transcendent reality which is temporal (eschatological salvation); transcendent reality which is spatial (involves another, supernatural world).54 Based on these criteria, it would appear that the Teacher does not write apocalypses. That is, the T of R is not a visionary.55 Unlike many figures in apocalypses, he does not resort to using a pseudonym. Such a phenomenon can be explained based on the charismatic nature of the Teacher: the Teacher is able to rest on his own authority. Also, the Teacher bases his interpretations on older scripture which gives htotal idiot spammerer authority. Rather than an apocalypse, it may be more accurate to say that the Qumran community is apocalyptic. According to John Collins in ‘The Apocalyptic Genre,’ Qumran fits the criteria for apocalypticism as the ideology of a movement: it shares the conceptual framework of the genre and endorses a world view in which supernatural revelation, the heavenly world, and eschatological judgement play essential parts.

Summary and Conclusion

Although we cannot say a great deal concerning the Teacher of Righteousness in the Dead Sea Scrolls, we are able to paint a general portrait of this Teacher. Based on references to the Teacher throughout the Scrolls, we learn that he is a priest and the interpreter of the Law. Moreover, by reading the pesherim, or interpretations of the Law, and the Hodayot actually written by the Teacher, it becomes clear that the Teacher is a prophet whose mode of revelation is divine interpretation of scripture. Within this mold, the Teacher has a role in both the Community’s past and future: he is a figure of the Community’s past as its founder, but his interpretation of the Law helps order society in anticipation for the two Messiahs and the eschaton.











every rule, every hierarchical position, is governed by the Teacher’s interpretation of scripture in anticipation for the end of days....his interpretation of scripture is correct regardless of anybody elses opinion!



...what does every rule and every hierarchical postion mean...lol...I guess it means what he says is what goes...lol

From what I understand about your posts OP, you believe Messiah son of Joseph is Elijah and that there will be another person who will be the teacher of righteousness.

Could this teacher be Moses?

The Zohar talks about Moses and the 2 Messiahs.

I don't believe this will be Jesus but I do believe if newtons calculations are right it could be one of the two anointed......the one appears before the other and the one that appears first is elijah or as the jews know him messiah ben joseph....one of the two princes






25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.


Daniel chapter 9 people there is no linquistic basis to add those two number the 49 and 62 and doing so does violence to the language of Daniel...those two numbers are separate and speak of the first coming and the second coming...62 weeks was fulfilled with the first coming and the......june 7 1967 began the 49 year count when Israel captured Jerusalem and the temple mount.........add the 49 years according to Newtons riddle to June 7 1967 and you use 360 prophetic days of years times 49 and you come up with 17640 days and from the day Jerusalem was captured til 17640 days later is the "day of atonement 2015"

18:00 minutes to 25:00 minutes




Thread: Newton’s Riddle from 1727

But luckily, a lot less lives are lost from Tornadoes than one would think. We have warning systems in place and most of the time all is well. Earthquakes are more fearful due to lack of predictability but nevertheless let's look at MIMAL in the earthquake map of the Bible Belt.

You can say my kid showed me this, or I would not have seen it myself.

There's an Elf in the middle of the USA and the New Madrid Fault Line rumbles from the Elf's belly button.

Now as silly as this must look.

It is real and made out of 5 states.
The St. Louis Gateway Arch is located on it's breast/nipple.

This image was created in 46 years and 11 days during the uniting of states.

The 11 days were even thrown back in, that the USA lost when they accepted the Gregorian Roman Catholic Calendar back in 1752.
[link to www.timeanddate.com]


In the Bible verses located where Jesus cleanses the Temple it states:


John 2:18 The Jews then said to Him,
"What sign do You show us as your authority for doing these things?"

19Jesus answered them,
"Destroy this temple, and in three days I will raise it up."
20The Jews then said,
"It took forty-six years to build this temple, and will You raise it up in three days?"
21But He was speaking of the temple of His body.…

Resurrection?

Oddly, MIMAL's from shirt down it located in the Bible Belt, in the land of the Whirl Wind of the earth..

Well let's continue..

you will rise it up in 3 days..

add 3 days to May 11 and you get May 14th the day that Israel was created 90 years after the last state was put in place to create MIMAL..

3 divided into 90 is...

Pretty cool..

Here is the Bible Belt states:
[link to en.wikipedia.org]

Our Sacred Sages had a tradition that in the beginning [of the End Times] there would arise a Messiah [i.e. Anointed Saviour] from the house of Joseph who will reign over the Ten Tribes. He will wage wars and all of Israel will be gathered together under his banner. This will continue until later on, a descendant of David will appear and he will reign over them....
A transformation will take place. The Ten Tribes and the stick of Joseph will draw themselves closer unto the stick of Judah, and this too, will be through the agency of a Prophet and by miracles.
The Commentary of "Malbim" on Ezekiel 37:15


The story of Joseph in the Bible is an historical account of what really did happen to Joseph, the ancestor of people in Britain and America, as well as other areas. The story of Joseph, in addition to being an historical account of what happened to a particular person named Joseph, is also symbolic of what will happen to his descendants. In Rabbinical tradition we have the concept of the “Mashiach ben Yoseph” (Messiah, son of Joseph), who will be a DESCENDANT OF JOSEPH. “Mashiach ben Yoseph” also represents the actions of the descendants of Joseph in the Last Days and the times leading up to these last days. In Jewish tradition there will be two Messiahs: “Mashiach ben Yoseph” (Messiah, son of Joseph), and “Mashiach ben David” (Messiah, son of David).

The Two Messiahs

The concept of the Messiah is derived from the definition of “Mashiach.” “Mashiach” means “anointed one” in Hebrew. A person could be anointed in order to be consecrated for a special purpose. For instance, in times of war a special priest was “anointed” to declare before the Israelite soldiers their God-ordained duty to fight bravely (Deuteronomy 19;2-4). The kings were ALSO anointed. The idea of an anointed savior, of a “Mashiah” i.e. Messiah, is contained in the Prophets. The “Messiah” was to be descended from King David. He was to be the “Messiah, son of David.” In addition to the MESSIAH SON OF DAVID, a tradition existed that there would also be a “Messiah, son of Joseph” who would come shortly before the “Messiah, son of David.” The MESSIAH, SON OF JOSEPH was to be a descendant of Joseph, from the Tribe of Ephraim. According to the Biblical Commentary known as the Malbim (1809-1879), the MESSIAH, SON OF JOSEPH, was to head the Lost Ten Tribes in the latter days in the period leading up to the return of the Lost Ten Tribes and their eventual re-unification with Judah. The full name of the MALBIM was Meir Leib ben Yechiel Michael [Weiser], but he is called “MALBIM” for short. He lived in 1809-1879 CE. The Malbim comments on Ezekiel 37:
THE WORD OF THE LORD CAME AGAIN UNTO ME, SAYING, MOREOVER, THOU SON OF MAN, TAKE THEE ONE STICK, AND WRITE UPON IT, FOR JUDAH, AND FOR THE CHILDREN OF ISRAEL HIS COMPANIONS:

THEN TAKE ANOTHER STICK, AND WRITE UPON IT, FOR JOSEPH, THE STICK OF EPHRAIM AND FOR ALL THE HOUSE OF ISRAEL HIS COMPANIONS:

AND JOIN THEM ONE TO ANOTHER INTO ONE STICK; AND THEY SHALL BECOME ONE IN THINE HAND.


AND WHEN THE CHILDREN OF THY PEOPLE SHALL SPEAK UNTO THEE, SAYING, WILT THOU NOT SHEW US WHAT THOU MEANEST BY THESE? SAY UNTO THEM, THUS SAITH THE LORD GOD;

BEHOLD, I WILL TAKE THE STICK OF JOSEPH, WHICH IS IN THE HAND OF EPHRAIM, AND THE TRIBES OF ISRAEL HIS FELLOWS, AND WILL PUT THEM WITH HIM, EVEN WITH THE STICK OF JUDAH, AND MAKE THEM ONE STICK, AND THEY SHALL BE ONE IN MINE HAND. AND THE STICKS WHEREON THOU WRITEST SHALL BE IN THINE HAND BEFORE THEIR EYES.

AND SAY UNTO THEM, THUS SAITH THE LORD GOD; BEHOLD, I WILL TAKE THE CHILDREN OF ISRAEL FROM AMONG THE HEATHEN, WHITHER THEY BE GONE, AND WILL GATHER THEM ON EVERY SIDE, AND BRING THEM INTO THEIR OWN LAND: AND I WILL MAKE THEM ONE NATION IN THE LAND UPON THE MOUNTAINS OF ISRAEL; AND ONE KING SHALL BE KING TO THEM ALL:

AND THEY SHALL BE NO MORE TWO NATIONS, NEITHER SHALL THEY BE DIVIDED INTO TWO KINGDOMS ANY MORE AT ALL. NEITHER SHALL THEY DEFILE THEMSELVES ANY MORE WITH THEIR IDOLS, NOR WITH THEIR DETESTABLE THINGS, NOR WITH ANY OF THEIR TRANSGRESSIONS:

BUT I WILL SAVE THEM OUT OF ALL THEIR DWELLING PLACES, WHEREIN THEY HAVE SINNED, AND WILL CLEANSE THEM: SO SHALL THEY BE MY PEOPLE, AND I WILL BE THEIR GOD. AND DAVID MY SERVANT SHALL BE KING OVER THEM; AND THEY ALL SHALL HAVE ONE SHEPHERD:

THEY SHALL ALSO WALK IN MY JUDGMENTS, AND OBSERVE MY STATUTES, AND DO THEM. AND THEY SHALL DWELL IN THE LAND THAT I HAVE GIVEN UNTO JACOB MY SERVANT, WHEREIN YOUR FATHERS HAVE DWELT; AND THEY SHALL DWELL THEREIN, EVEN THEY, AND THEIR CHILDREN, AND THEIR CHILDREN'S CHILDREN FOR EVER:

AND MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER. MOREOVER I WILL MAKE A COVENANT OF PEACE WITH THEM; IT SHALL BE AN EVERLASTING COVENANT WITH THEM: AND I WILL PLACE THEM, AND MULTIPLY THEM, AND WILL SET MY SANCTUARY IN THE MIDST OF THEM FOR EVERMORE. MY TABERNACLE ALSO SHALL BE WITH THEM:

YEA, I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. AND THE HEATHEN SHALL KNOW THAT I THE LORD DO SANCTIFY ISRAEL, WHEN MY SANCTUARY SHALL BE IN THE MIDST OF THEM FOR EVERMORE.

[Ezekiel chapter 37: 15-28]
The Malbim explained the above verses that we have just read from the 37th chapter of Ezekiel in the following manner: [Ezekiel 37;15] "He [the Prophet] was commanded to take one stick and to write upon it, these words, ~FOR JUDAH AND FOR THE HOUSE OF ISRAEL, HIS COMPANIONS~; [this stick] represented Judah and those [others] joined unto him from the Children of Israel, such as the Tribe of Benjamin, and the Sons of Levi, and the rest of the people who had attached themselves to Judah.

[And he goes on in Ezekiel] "~And he took another stick, and he wrote upon it, these words: ~FOR JOSEPH, THE STICK OF EPHRAIM, AND FOR ALL THE HOUSE OF ISRAEL, HIS COMPANIONS~; [this stick] represents Joseph who was the source of the tribe [of Ephraim]. From Joseph developed the Kingdom of Ephraim, which began with Jeroboam, and therefore [the stick of Joseph] is [also] termed , ~THE STICK OF EPHRAIM.

Ezekiel says: ~AND ALL THE HOUSE OF ISRAEL~, for unto him [unto Joseph] were joined all of Israel which belong to the Ten Tribes... Our Sacred Sages had a tradition that in the beginning (of the End Times) would arise a Messiah, [i.e. Anointed Saviour], from the house of Joseph who will reign over the Ten Tribes. He will wage wars and all of Israel will be gathered together under his banner. [This will continue] until a descendant of David later appears and he will reign over them... [over all the tribes].

The Malbim continues: "A transformation will take place. The Ten Tribes and the stick of Joseph will draw themselves closer unto the stick of Judah, and this too, will be through the agency of a Prophet and by miracles".

The MALBIM connects the Prophecy in Ezekiel 37 with that in the Book of Micah chapter 5. The fifth chapter of Micah was explained in the historical sections of our work “The Tribes” by Yair Davidiy (first edition 1993, second edition 1999). The fifth chapter of Micah was seen to describe the union of King Josiah ben Amon of Judah with the Israelite-Scythian rulers of the Middle East at that time. The Scythians were actually the sons, grandsons, and great-grandsons of Israelites exiled to Assyria and elsewhere in the Assyrian Empire. The Assyrians had settled the exiled Israelites in border areas and had also absorbed segments of them into the armed forces. The Kingdom of Assyria was attacked by outsiders and also suffered from the rebellions of peoples it had conquered. The Empire of Assyria became weakened so many of the peoples within the Assyrian Empire began to assert their independence. Part of the Israelite Exiles also asserted their independence in their places of Exile. The Israelite exiles had joined up with other groups. The Israelite Exiles can be identified as part of a confederation of peoples known as the Cimmerians. From the Cimmerians the Scythians and Goths emerged. The Scythians and Goths, who emerged from the Cimmerians, were also Israelites or at least Israelites were an important major element amongst them. The Assyrians made terms with the Scythians and attempted to use the Scythians against the enemies of Assyria. The Scythians became the protectors of Assyria. From being protectors of Assyria the Scythians progressed to take control of most of the Assyrian they Empire. The Scythians then attempted to join forces with the Kingdom of Judah and assisted King Josiah ben Amon of Judah against his enemies. King Josiah of Judah in turn assisted the Scythians. King Josiah of Judah made an attempt to resettle some of the Scythians in and around Beth-Shean in the former territory of Menasseh, in the northern part of Israel. This attempt was not successful. Eventually the Assyrians attempted to re-assert themselves and there were wars and changes of alliances. King Josiah of Judah lost his life fighting on behalf of the Scythians. At all events, the Scythians then fought against the Assyrians and they played the main role in destroying the Empire of Assyria. The Scythians destroyed Assyria. The main allies of the Scythians were the Medes and Babylonians. The Medes and Babylonians betrayed the Scythians and drove the Scythians northward into Southern Russia. From Southern Russia the Scythians later moved by stages to Western Europe. The Prophet Micah in Chapter Five, Talmudic passages, archaeological evidence, and historical accounts all confirm what we have just told you.

[Micah 5:1] NOW GATHER THYSELF IN TROOPS, O DAUGHTER OF TROOPS: HE HATH LAID SIEGE AGAINST US: THEY SHALL SMITE THE JUDGE OF ISRAEL WITH A ROD UPON THE CHEEK. [Micah 5:2] BUT THOU, BETHLEHEM EPHRATAH, THOUGH THOU BE LITTLE AMONG THE THOUSANDS OF JUDAH, YET OUT OF THEE SHALL HE COME FORTH UNTO ME THAT IS TO BE RULER IN ISRAEL; WHOSE GOINGS FORTH HAVE BEEN FROM OF OLD, FROM EVERLASTING. [Micah 5:3] THEREFORE WILL HE GIVE THEM UP, UNTIL THE TIME THAT SHE WHICH TRAVAILETH HATH BROUGHT FORTH: THEN THE REMNANT OF HIS BRETHREN SHALL RETURN UNTO THE CHILDREN OF ISRAEL.

The above verses speak of a King from the House of David who came out of Beth-Lehem. He shall rule over some of the exiled of Israel who will return. This is what King Josiah did. It is also what the Messiah is destined to do at first.

[Micah 5:4] AND HE SHALL STAND AND FEED IN THE STRENGTH OF THE LORD, IN THE MAJESTY OF THE NAME OF THE LORD HIS GOD; AND THEY SHALL ABIDE: FOR NOW SHALL HE BE GREAT UNTO THE ENDS OF THE EARTH. [Micah 5:5] AND THIS MAN SHALL BE THE PEACE, WHEN THE ASSYRIAN SHALL COME INTO OUR LAND: AND WHEN HE SHALL TREAD IN OUR PALACES, THEN SHALL WE RAISE AGAINST HIM SEVEN SHEPHERDS, AND EIGHT PRINCIPAL MEN.

The Assyrians had entered the Lands of Israel and Judah in the past and they had trodden down the cities and palaces of Israel. The Israelite Scythians after being exiled became at first allies and protectors of Assyria. They were “SHEPHERDS”, or protectors, as Micah says, then they became the main rulers (“EIGHT PRINCIPAL MEN”) just as Micah describes the Israelites as doing.

[Micah 5:6] AND THEY [i.e. the Israelites] SHALL WASTE THE LAND OF ASSYRIA WITH THE SWORD, AND THE LAND OF NIMROD IN THE ENTRANCES THEREOF: THUS SHALL HE DELIVER US FROM THE ASSYRIAN, WHEN HE COMETH INTO OUR LAND, AND WHEN HE TREADETH WITHIN OUR BORDERS.

They shall destroy the land of Assyria. The Israelites will destroy Assyria just as the Assyrians had formerly destroyed the Land of Israel. This is what the Israelite-Scythians did. They destroyed Assyria.

[Micah 5:7] AND THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLE AS A DEW FROM THE LORD, AS THE SHOWERS UPON THE GRASS, THAT TARRIETH NOT FOR MAN, NOR WAITETH FOR THE SONS OF MEN. [Micah 5:8] AND THE REMNANT OF JACOB SHALL BE AMONG THE GENTILES IN THE MIDST OF MANY PEOPLE AS A LION AMONG THE BEASTS OF THE FOREST, AS A YOUNG LION AMONG THE FLOCKS OF SHEEP: WHO, IF HE GO THROUGH, BOTH TREADETH DOWN, AND TEARETH IN PIECES, AND NONE CAN DELIVER.

The Scythians after taking over the Assyrian Empire ruled over the Middle East and spread terror of their name everywhere just like the “British Lion” was later to do.

[Micah 5:9] THINE HAND SHALL BE LIFTED UP UPON THINE ADVERSARIES, AND ALL THINE ENEMIES SHALL BE CUT OFF.

What we have just described is the historical context of the fifth chapter of Micah. Nevertheless, in our book “The Tribes” we emphasized that the major intention of Chapter Five of The Book of Micah, was for the Messianic period. This Chapter Five of Micah may be considered to incidentally describe events concerning the temporary Judaean and Israelite (Scythian) re-union that once took place. These historical events were a kind of partial forerunner or prototypical model of the re-union that will take place in the future. The future re-union is yet to happen but it will occur in the Messianic Era or in the period leading up to it. The MALBIM in his commentary on this Fifth Chapter of Micah intended to also throw additional light on Chapter 37 in Ezekiel. The Malbim considered chapter five of Micah and Chapter 37 of Ezekiel as talking about the same events. A few extracts from the Commentary of the Malbim on chapter five of Micah helps us understand his Commentary on Chapter 37 of Ezekiel. The Malbim says on:

MALBIM on Micah 5;1: ".....It has already been clarified in Ezekiel 37, that in the End Time, the Ten Tribes will be the first to arouse themselves and over them will reign the Messiah [i.e. Anointed Saviour] Descendant of Joseph and they will accomplish great things.

"The Tribe of Judah who are scattered amongst the nations [and are] weakly and few will attach themselves [unto the Ten Tribes]. They [i.e. the Tribe of Judah, the Jews] will be of secondary importance [at first] in the kingdom of the Anointed Descendant of Joseph. [This will continue] until later there will arise the Anointed Descendant of David in the Might of The LORD. At that time they will all [both Joseph and Judah] accept upon themselves the Kingship of the House of David. Then wars will cease for the Gentiles will request [guidance from] him [i.e. from the Messiah]...

"He [the Prophet Micah] wants to describe the situation that will exist as long as the general ingathering will not be completed and all of the Exiled of Judah will still not be gathered together in the Land of Israel: Then, all that time, the House of Israel [meaning the Ten Tribes and the Anointed Descendant of Joseph who belongs to them] will be the principal party. They will be the warriors and the rulers. The House of Judah will be secondary [in importance] unto them. This was explained in Ezekiel [37;19]
“BEHOLD , I WILL TAKE THE STICK OF JOSEPH…“I WILL TAKE THE STICK OF JOSEPH…AND I WILL PUT UPON HIM THE STICK OF JUDAH”, i.e. the Malbim understands the verse to say that the stick of Judah will be put on the stick of Joseph. The Malbim understands this to mean that Judah will be secondary to Joseph.

The KJ version of this verse (Ezekiel 37;19) that the Malbim is referring to has it translated as:

"[Ezekiel 37:19] SAY UNTO THEM, THUS SAITH THE LORD GOD; BEHOLD, I WILL TAKE THE STICK OF JOSEPH, WHICH IS IN THE HAND OF EPHRAIM, AND THE TRIBES OF ISRAEL HIS FELLOWS, AND WILL PUT THEM WITH HIM, EVEN WITH THE STICK OF JUDAH, AND MAKE THEM ONE STICK, AND THEY SHALL BE ONE IN MINE HAND.

The King James seems to understand that the stick of Joseph will be put with the stick of Judah and not that the stick of Judah will be put with Joseph. This is just the opposite of how the Malbim understands the verse. In the original Hebrew the verse could be understood either way. At all events, The MALBIM understands the Hebrew as saying that Judah will be put on (attached to) Joseph (and therefore will be at first of secondary "attache"status importance to Joseph. In Genesis chapter 44 it is related how the brothers sold Joseph. Joseph later had become the virtual ruler of Egypt. Meanwhile the Land of Canaan like the Land of Egypt was stricken with famine. The brothers of Joseph went up to Egypt to buy grain. Joseph recognized his brothers but the brothers of Joseph did not recognize him. Joseph forced his brothers to go back to Canaan and eventually return accompanied by Benjamin the younger brother of Joseph by the same mother. Joseph then framed Benjamin and made Benjamin look like a thief. Joseph threatened to keep Benjamin as a slave. Judah stepped forward and approached Joseph and pleaded on behalf of Benjamin. Judah offered to serve as a slave instead of Benjamin. The Commentators say that because Judah took responsibility for Benjamin Judah merited to be given Messianic responsibility as part of his Tribal Destiny. From Judah emerges the House of David and the future Messiah. Rabbi Menachem Mendel Schneerson, the Lubavitcher (Chabad) Rabbi, made the following observations on the action of Judah (Genesis: VaYigash). Rabbi Menachem Mendel Schneerson was considered inspired by his followers and by many others. The relevant verse says:

[GENESIS 44:18] THEN JUDAH CAME NEAR UNTO HIM, AND SAID, OH MY LORD, LET THY SERVANT, I PRAY THEE, SPEAK A WORD IN MY LORD'S EARS, AND LET NOT THINE ANGER BURN AGAINST THY SERVANT: FOR THOU ART EVEN AS PHARAOH.

Commentary: On the verse: “FOR THOU ART EVEN AS PHARAOH”: Rabbi Schneerson quotes the source saying that Judah meant to say that Joseph is as powerful as Pharaoh and that Judah acknowledges his authority. Judah acknowledged the authority of Joseph. Because of this Judah merited the Promise in Ezekiel 37, “MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”. The Rabbi says that in order for Judah to bring on the Messiah, to help the Messiah come, and realize the promise given to his seed (“MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”) Judah must first do as the Patriarch Judah did when he CAME NEAR UNTO Joseph and he acknowledged the authority of Joseph and initially was influenced from Joseph.

The Rabbi then went on to mention how the USA is a merciful state that does kindness and enables the Jews to practice their religion and has good principles. He used the term “Chesed” meaning kindness. The USA does “Chesed”, kindness. The Kings of the Ten Tribes Kingdom of northern Israel before their exile were also described as “merciful kings”, kings of “chesed”, Kings who do kindness (1-Kings 20;31).

Regarding the future Messiah son of Joseph: The traditional Aramaic Translation of the Prophets (Targum Yehonathan on Exodus 40:11) says the MESSIAH SON OF JOSEPH is descended from Joshua the son of Nun from the Tribe of Ephraim. Other sources say that the MESSIAH SON OF JOSEPH is a descendant of Jeroboam the son of Nebath (Zohar Chadash, Balak 56b). Jeroboam had led the northern Ten Tribes when they rebelled against the House of David and broke away and formed their own kingdom of Israel (1-Kings chapter 12). All the Israelites in the separate kingdom of Israel were later exiled by the Assyrians and became the Lost Ten Tribes of Israel. The MESSIAH SON OF JOSEPH who is the descendant of Jeroboam will bring about the re-unification of the Lost Ten Tribes (Joseph) with Judah. He will therefore rectify the sin of his ancestor by re-uniting with Judah. He will make good what his forefather had done wrong. We too if we want to, and try hard, can make good what our fathers and forefathers and we ourselves have done wrong in the past. We can build a better future for the sake of our peoples and for the sake of our children and their children after them. This is our duty.

The MESSIAH SON OF JOSEPH in Jewish Tradition in later generations was taken to be a symbolic figure. The MESSIAH SON OF JOSEPH was understood to represent an historical process in which the Jewish people would return to their land and rebuild themselves by natural means. Later the MESSIAH SON OF DAVID would appear and impart a spiritual dimension to the physical-material political structure that the process represented by the MESSIAH SON OF JOSEPH had prepared. This does not nullify the belief that the MESSIAH SON OF JOSEPH is to be a real person. It merely supplements it. It adds to it. It helps us understand it. The MESSIAH SON OF JOSEPH was to appear before the MESSIAH SON OF DAVID. In some sources the MESSIAH SON OF JOSEPH is called “The First Redeemer.” The “Second Redeemer” will be the Messiah son of David.

The Messiah son of Joseph will be the leader of the Lost Ten Tribes. He will be descended from Joseph. In a sense The Messiah son of Joseph may be understood to represent Joseph and the Lost Ten Tribes, as a collective body. By considering some of the deeds and actions of The Messiah son of Joseph we can gain further evidence as to who the descendants of Joseph are today. Some points concerning the MESSIAH SON OF JOSEPH that are to be found in the book “Kol HaTor” (“The Voice of the Turtledove” in Hebrew). This book is a collection of the sayings of a great and famous Rabbi (Eliyahu of Vilna) and his followers in the eighteenth century. The book deals with the MESSIAH SON OF JOSEPH. Rabbi Elyahu of Vilna is considered to have been one of the greatest Rabbis of all time. The ideas in this book “Kol HaTor” are all based on Biblical or related sources. Similar to Cyrus king of Persia “Kol HaTor” says [1.6.1] The MESSIAH SON OF JOSEPH is similar to Cyrus the Persian Monarch who encouraged the Jews to return from the Babylonian Exile and rebuild the Temple. Cyrus, the King of Persia, in some respects may be considered a forerunner (or prototype) of the MESSIAH SON OF JOSEPH. Verses associated with Cyrus (Isaiah 42) are actually to a degree applicable to the MESSIAH SON OF JOSEPH. The MESSIAH SON OF JOSEPH will be revealed little by little.

The MESSIAH SON OF JOSEPH in some sources is referred to as the “Messiah son [descendant] of Ephraim.” The MESSIAH SON OF JOSEPH is associated with the saving of lives and the rescue of Israelites and in this he is assisted by Judah and by the MESSIAH SON OF DAVID. By way of Comment: The MESSIAH SON OF JOSEPH, as we have seen, is connected with the ingathering of the exiles. America and Britain both in their own way in the past did helped the ingathering of the exiles of Judah to the Land of Israel. Our Prayers Are Needed “Kol HaTor” says [1.24] “With our deeds and prayers we shall come to the aid of MESSIAH SON OF JOSEPH. Through our exertions with all our might of self-arousal [arousal from below as distinct from arousal from heaven] we will achieve the union of the two messiahs, the MESSIAH SON OF JOSEPH and the MESSIAH SON OF DAVID, ‘the stick of Joseph and the stick of Judah’ [mentioned by Ezekiel 37]. [The two sticks will join together just as Judah and Joseph will join together].
[In Ezekiel 37:16, Ezekiel was told to take one stick, FOR JUDAH. Ezekeil was then told to take ANOTHER STICK, FOR JOSEPH. Ezekiel was told in Ezekiel 37:17 to join the two sticks together. THEY SHALL BECOME ONE IN THINE HAND. The two sticks (representing Judah and Joseph) were to first become one in the hand of Ezekiel. In Ezekiel 37:19 God says that the two sticks SHALL BE ONE IN MINE HAND.] [Ezekiel says that] First the two sticks will become one in your hands and afterwards they will be one in my [God’s] hand.”












[i.e. This means that: First Judah and Joseph should try to join together from below and afterwards God will help them from above].

















On the same theme: “Kol HaTor” emphasizes The Two Sticks (representing Judah and Joseph) Must be Joined Together Through Our Initiative! [2.101] Ezekiel (37) speaks of the stick of Joseph [and Judah and the union of Judah with Joseph]. This concerns the MESSIAH SON OF JOSEPH. The Redemption is dependent on the union of the two sticks, the stick of Joseph with the stick of Judah. These are the two Messiahs, the MESSIAH SON OF JOSEPH and the MESSIAH SON OF DAVID. [It says: “Join them one to another into one stick; and they shall become one in your hand” (Ezekiel 37;17)].

At first the union [of Judah with Joseph] comes about through arousal from below by way of nature [through our actions] as it says, “Join them one to another into one stick.” And afterwards [the re-union is confirmed] in a miraculous manner, [through the hand of God, as it says in Ezekiel “they shall become on in Your hand” meaning they shall become re-united in the hand of God! Comes From the North “Kol HaTor” says [2.11] “His glory is like the firstborn of his bull” (Deuteronomy 33;17).











The MESSIAH SON OF JOSEPH comes from the north side and will be aroused by himself.
















“Kol HaTor” says [2.17] The guardian angel of Esau will be pulled down by the guardian angel of Joseph (This is also spoken about in the Biblical Book of Obadiah. We will discuss this subject and the Book of Obadiah. Expands Borders of Israel, Wars Against Amalek “Kol HaTor” says [2.36] “Enlarge the place of your tent and let them stretch forth the curtains of your habitations...” (Isaiah 54;2). The commandment to expand the borders [of Israel] is part of the task of the MESSIAH SON OF JOSEPH. The MESSIAH SON OF JOSEPH has the duty of waging war against Amalek and of expanding the borders of Israel and of protecting Israel from destruction.

Ingathers the Exiles “Kol HaTor” says [2.40] “His [i.e. Joseph’s] bow abode in strength” (Genesis 49;24). This should be an important principle for us. We have to stand obstinately strong in the holy work of gathering in the exiles which is the task of the first redeemer [i.e. of the MESSIAH SON OF JOSEPH]. Purifies the Land of Israel “Kol HaTor” says [2.41] “And Joseph was governor over the land” (Genesis 42;6). This means he will overcome all the forces of impurity. This is one of the great tasks of the First Redeemer [of the MESSIAH SON OF JOSEPH]: to extirpate the spirit of impurity from the country by means of settling the Holy Land. When the Holy Land is not settled [with Israelites] a spirit of impurity settles over it. [When the Holy Land is settled with Israelites the Land becomes pure]. Joshua ben Nun Was a Forerunner “Kol HaTor” says [2.44]



“Kol HaTor” says [2.75] The Messiah Son of Joseph arouses not only Israel but also the Peoples of the World to Repent. Jonah the Prophet had the aspect of MESSIAH SON OF JOSEPH in his generation. His task is, “to rebuke many nations” (Isaiah 2). Turns Defeat Into Victory “Kol HaTor” says [2.91] The characteristic of the MESSIAH SON OF JOSEPH is that out of tribulation he brings salvation. The Heavenly Ladder “Kol HaTor” says [2.97] A ladder on the ground and its head reaching to heaven (Genesis 28). This is an aspect of Joseph as is known. What happened to Jacob happened to Joseph. All of his deeds were an arousal from below with an accompanying assistance from heaven. Joseph was the son of Jacob and Rachel and had the characteristics of both Jacob and Rachel. Ingathers Exiles, Rebuilds Jerusalem, Settles the Wilderness “Kol HaTor” says [2.117] The rulership of Joseph overcomes all impurity.

The task of the MESSIAH SON OF JOSEPH is to remove the spirit of impurity from the Land through the ingathering of exiles, rebuilding Jerusalem, and the planting of the wilderness. Ransoming Captives “Kol HaTor” says [2.118] “And the ransomed of the LORD shall return and come to Zion” (Isaiah 35;10): The task of ransoming captives belongs to the MESSIAH SON OF JOSEPH who performs it by ingathering the Exiles…The Major Ingathering of the Exiles cannot be less than 600,000…They will come with rejoicing and happiness. Comment: “Kol HaTor” says The Major Ingathering of Exiles cannot be less than 600,000. 600,000 was taken to be a key number. It is interesting to note that when Israel declared its Independence in 1948 the total Jewish population in the Land at that time was a bit more than 600,000 which was the key number mentioned by “Kol HaTor” about two hundred years beforehand. Reveals Secrets of the Torah “Kol HaTor” says [122] “And Pharoah called Joseph’s name Zaphenat Paneah” [i.e. Uncover of Secrets] (Genesis 41;45). One of the tasks of the MESSIAH SON OF JOSEPH in each generation is to reveal the secrets of the Torah. Horns of a Unicorn “Kol HaTor” says [131] “His horns are the horns of a unicorn with which he strikes the peoples” (Deuteronomy 33). The main task of the MESSIAH SON OF JOSEPH is the everlasting war against Amalek. Comment: The horns of a unicorn are linked with the MESSIAH SON OF JOSEPH.



:Joseph and Judah:

Can i ask you OP,
Yeshua taught Love compassion, heartfullness, kindness oneness and forgiveness,
If he would return you suggest the Sacred Heart would bring war, judgement, fear and pain. In his teachings was this his way, is this the way of the Divine, are not war, judgement and fear the ways of man and the mind?

anyways, i appreciate your time in sharing your thoughts, thankyou, very interesting to read, indeed we are in very special times, very special :) the last days are also the first days

Matthew 10:

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

36 And a man's foes shall be they of his own household.

37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

38 And he that taketh not his cross, and followeth after me, is not worthy of me.

39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.

42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

fear binds, love frees,

to drink the living waters is to live a life with a Heart that beats with the fire of Passion, Compassion, Forgiveness and Joy with Love at its core, Let your cross hold these values, not one that is limited or lives in limitation or fear and share this water with others,

ask your heart, is the new world we are entering, is it one with the sword of judgement or of Oneness with seeds of Love.

be well my friend :)