The Nuke Described With Chilling Accuracy in Isaiah Prophecy

“The earth is broken, broken down, the earth is crumbled in pieces, the earth trembleth and tottereth.” Isaiah 24:19 (The Israel Bible™)

As tensions rise between Russia and the United States and Cold War fears return, Russia revealed a terrifying new addition to its nuclear arsenal, aptly dubbed Satan 2. Verses in the Book of Isaiah describing in detail what can only be nuclear destruction are suddenly relevant as never before as the hell weapon’s capabilities come to light.

This week, Russia revealed that it had successfully tested the RS-28, a super-heavy thermonuclear armed intercontinental ballistic missile. Containing 16 warheads, the Satan 2 delivers a blast of 40 megatons, 2,000 times more powerful than the atom bomb that destroyed Hiroshima. It is capable of wiping out a landmass “the size of Texas or France,” according to a report by the Russian Sputnik news agency.

The delivery system has a range of over 6,000 miles at 4.3 miles per second, putting the East and West Coasts of the US within range. There are plans to incorporate Project 4202, a Russian hypersonic glider warhead carrier that can deliver the nuclear payload at an astonishing Mach 7, or over 5,300 MPH. It is doubtful that existing missile defense systems can cope with a threat travelling at such speeds.

Nuclear scenarios of the magnitude presented by this new weapon are hinted at in Biblical prophecy, most notably in Isaiah. His description of bomb shelters is clear.

And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of YHWH Hashem, and from the glory of His majesty, when He ariseth to shake mightily the earth. Isaiah 2:19

He describes total destruction that arrives in an unnaturally swift manner, similar to the instant, total chaos of a nuclear bomb’s detonation.

At eventide behold terror; and before the morning they are not. Isaiah 17:14

The prophet describes with disturbing accuracy nuclear winter, a period of abnormal cold and darkness following a nuclear war, caused by a layer of smoke and dust in the atmosphere blocking the sun’s rays.

For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. Isaiah 13:10

The last chapter of Isaiah describes nuclear war in spiritual terms.

For by fire will Hashem contend, and by His sword with all flesh; and the slain of Hashem shall be many. Isaiah 66:16

Rabbi Yosef Berger, rabbi of the Tomb of David on Mount Zion in Jerusalem, explained to Breaking Israel News that Isaiah was describing events that had no relevance in his time, and it is only becoming clear now what he was referring to. He gave another example.

“On the fifth day of Sukkot last week, we read in the special prayers, ‘A Hoshana (supplication) of three hours’. The Gaon of Vilna (the foremost Torah scholar of the 18th century) explained that this describes the war of Gog and Magog, which will take three hours to wreak its destruction, returning the world to tohu va’vohu (unformed and void),” Rabbi Berger explained.

“At the time he said this, this made no sense. Men did not have the ability to destroy the world, or attack distant enemies on a massive scale,” Rabbi Berger explained. “It was inconceivable that a war could be waged in three hours. The Gaon of Vilna was describing a situation that is only beginning to make sense now.”

“In the same way, Isaiah was using terms from his time to describe a situation which did not exist, but when we look at his words now, we can understand how they are absolutely timely and relevant,” said Rabbi Berger.

“Also, the motivations that would bring a country to create such a destructive weapon were inconceivable just a few generations ago,” he continued. “All this is possible to understand through prophecy, which sees this as part of a bigger picture: as the will of God. All the things the prophets wrote about, we are only beginning to see now as the precursor to the Messiah.”

This Week’s Torah Portion | October 23 – October 29, 2016 – 21 Tishrei – 27 Tishrei, 5777

Beresheet (In The Beginning) Parsha – Weekly Torah Portion


B’reisheet (בראשית | In the beginning)

Torah: Genesis 1:1-6:8

Haftarah: Isaiah 42:5-43:10

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. 

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures. 

SIMCHAT TORAH!

“THE JOY OF TORAH!”

Torah: Deuteronomy 33:1—34:12

Genesis 1:1—2:3

Haftarah: Joshua 1:1—18

Tuesday (beginning Monday at sundown) is Simchat Torah. It is the joyous day (celebrated the previous day in Israel) on which the year-long weekly readings through the five Books of Moses are concluded. There is great rejoicing in the synagogues and messianic congregations during this celebration, with song, proclamations, and dancing with the Torah scrolls which have been taken out of their “arks.”

For this final reading the poignant last two chapters of Deuteronomy are read. Then the Scroll is rolled back to the beginning, the book of Beresheet…“In the Beginning”…Genesis—and as Chapter One and the first three verses of Chapter Two of Genesis are read, the is cycle is complete! Finally, the closing Haftarah carries the story on after the death of Moses through the first chapter of the Book of Joshua. A new generation of Israelites are poised to enter the Land and their leader is charged by the LORD:

Chazak v’Ematz Me’od!—“Be Strong and very Courageous…that you may observe to do according to all the instruction (Lit. Hebrew: torah) which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go. This Book of the Torah shall not depart from your mouth but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous and then you will have good success (Literal Hebrew: “act with godly insight”). Have I not commanded you? Chazak v’Ematz!—Be strong and of good courage! Do not be afraid, nor be dismayed, for YHVH your God is with you wherever you go! (Joshua 1:7-9).

Please pray that Jews who this week genuinely rejoice in The Torah will be moved by the Holy Spirit to read more of its teaching themselves (unaided by their commentaries), that they would humble themselves to ask God to interpret as they read and to reveal to them His truth and salvation.

October 28-29

The NEW CYCLE BEGINS!

This weekend the cycle through the Torah begins anew. This first reading is called B’resheet—“In the Beginning”.

TORAH: Genesis 1:1—6:8

HAFTARAH : Isaiah 42:5—43:10

TORAH

*Genesis 1:1-5. “In the beginning Elohim (English: God) created the heavens and the earth. The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then Elohim said, “Let there be light; and there was light. And Elohim saw the light, that it was good; and Elohim divided the light from the darkness. Elohim called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.” 

As we open to the first chapter of this divinely–breathed (II Timothy 3:16) book, ELOHIM—GOD is simply there–creating. The SPIRIT of God is there (vs 2). And as God speaks, His living WORD is there (Vs 3; John 1:1). Elohim is a Hebrew word translated into English God. It is a plural word, which could be translated “gods” or “exalted beings”—yet, when referring to the Hebrew God Who is over all, it is always accompanied with a singular verb. 

*Genesis 1:3. “God said: ‘Let there be light!’ And there was light.” 

The Scriptures do not say that God “created” light (God Himself is light, I John 1:5). Rather, He spoke it forth—“Be light!”—and it was released into His creation! John 1:1-9 speaks of Yeshua as being God’s Word, in whom was life “which is the light for men”.

There are a number of words used for God’s actions during these early “beginnings” chapters: creating (from nothing that is seen, Hebrews 11:3); making; building; fashioning or shaping (out of something already created); working (Interestingly, for bringing into being the “adam” (man) in His image, both the acts of creating and fashioning are used (Genesis 1:2, 2:7).
*Genesis 1:5. “And there was evening and there was morning, one day.” 

Today, in Israel all days for religious observance (such as the Sabbath or feast days) are reckoned from sundown the evening before rather than sunrise.

*Genesis 2:3. “And on the seventh day Elohim ended His creative work which He had done, and He ceased on the seventh day from all His creative work which He had done. Then Elohim blessed the seventh day and sanctified it (Hebrew: “made it holy”), because in it He ceased from all His creative work which Elohim had created and made”.

It is significant that the first place in Scripture in which we see God making something “holy” or “set apart” is here in relation to the seventh day of the week when He shabbat—“ceased working”.

*Genesis 1:27. “So God created man in His image, in the image of Elohim He created him; masculine and feminine He created them.”  

“Man” in Hebrew is adam. In Genesis 2:7, we are shown that Elohim formed the adam out of adamah—“earth” (which, in turn, is adomah—“reddish in colour”). The modern-day Hebrew term for “human being” is still benei-adam—“son (or child) of adam.” From this passage it is clear that God, although always referred to in the masculine gender, bears, nevertheless, within His nature both the masculine and feminine which is transferred into the nature of those created “in His image.”

By the end of Chapter 3 that image is marred and what had received the breath of life is, because of sin, already dying. In 4:1 the man and woman have begun to reproduce, and realize that their Creator and the One through whom this new life comes has a name, YHVH (Yehovah, “The LORD”). Their sons bring offerings to this YHVH (4:3); yet it will be many generations before Humankind comes to know and use that Name in a personal and intimate sense (Exodus 3:15b; 6:2-3).

In Genesis 4:8 murder is committed, and Abel, a good man whose sacrifice pleased God, becomes the first man to die. It is interesting that Abel’s name in the Hebrew is spelled the same as the Hebrew word for “vapour” or “vanity” (This word both begins and permeates the book of Ecclesiastes which we have been reading during the feast of Sukkot.). Life is but a vapour which is here and passes away, and the life of Abel the good and that of Cain the wicked are both temporary.

*Genesis 2:24. “Therefore a man (Hebrew: ish) shall leave his father and mother and be joined to his woman (Hebrew: isha), and they shall become one flesh” (NKJV).  

Here the Creator lays out clearly right at the beginning and for all time His ordained order for his human creatures’ being joined together in what we call marriage—(His Son, the Messiah Yeshua would corroborate it in Matthew 19:4-6). Attempting to become ‘one flesh’ in any other kind of relationship besides “man and woman” steps outside of this ordained order, and is strictly forbidden for all humankind (Leviticus 18:22-23; 20:13,15; Romans 1:26-27). The holy alternative “for the sake of the Kingdom of Heaven” is celibacy (Matthew 19:12).

*Genesis 4:26. “And as for Seth, to him also a son was born; and he named him Ehnosh.”

It was perhaps with an awareness of the death of his brother Abel, as well as of the sin-sickness obviously at work in his eldest brother Cain that Seth chose to name his first son Ehnosh. Ehnosh is often translated into English “man” (Psalm 8:4, “What is man (ehnosh) that You are mindful of him, and the son of man (ben-adam) that you visit him?”). The most-used word for “people” is anashim—a plural of enosh. But at its root, the word more literally means “mortal.” Just as English “mortal” has to do with that in man which dies (“mortuary” is related to that word), so ehnosh has within it a reference to the fallen effect of sin in the children of Adam. Ehnush, a word using the same Hebrew letters, appears in Jeremiah 17:9 where it says that the heart is deceitful above all things and “desperately wicked” (NJKV), “desperately sick” (ESV and NAS), “beyond cure” (NIV). 
By Genesis 6 the earth is corrupted through sinful man in conjunction with rebellious angelic beings. “Then YHVH saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually…So YHVH said, ‘I will destroy the man (Hebrew: the adam) whom I have created from the face of the earth (Hebrew: the adamah).’

But Noah found grace in the eyes of the LORD!”

(6:5,7a, 8)

To “find grace in the eyes of” is an expression which is still common in modern Hebrew, meaning “to bring pleasure to.”  

PLEASE PRAY: that today, when“as it was in the days of Noah” (Matthew 24:37), we are faced with a rapidly rising darkness of evil on the earth, there will also arise not one but a multitude of latter-day “Noah’s”—who will bring pleasure to their LORD, who will “walk with God”, who will “find grace in His eyes.” The English translation of a popular Hebrew worship song, written some years back by an Israeli teenager reads: 

Come Spirit, Come Spirit, Come today/The Desire of my heart is to find grace in your eyes/The desire of my soul is to be more like you/Come God, Dwell within me, Make me pure/Focus my eyes on what pleases You that I may be devoted to You                                                                                        

HAFTARAH

*Isaiah 42:5-7. “Thus says God the LORD, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, and spirit to those who walk on it: ‘I, YHVH, have called you in righteousness, and will hold your hand; I will keep you and give you as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house.’” 
*Isaiah 43:1-3b. “But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: ‘Fear not, for I have redeemed you; I have called you by your name; You are Mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk throu8gh the fire, you shall not be burned, nor shall the flame scorch you. For I am the LORD your God, the Holy One of Israel, your Saviour.”

*Isaiah 43:5-7. “Fear not, for I am with you; I will bring your descendants from the east, and gather you from the west; I will say to the north, ‘Give them up!’ and to the south, ‘Do not keep them back!’ Bring my sons from afar, and my daughters from the ends of the earth—everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him.’”

*Isaiah 43:10. “‘You are my witnesses,’ says the LORD, ‘and my servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me.’”

The readings for next week (October 30—November 5) are called Noach—“Noah.”

TORAH: Genesis 6:9—11:32

HAFTARAH: Isaiah 54:1—55:5

In A Nutshell

Beresheet (In the Beginning) is the first portion in the Torah (Pentateuch). It tells the story of the creation of the world in six days, and the rest on the seventh day. It talks about the creation of the man, his arrival at the Garden of Eden, and the creation of the woman. The portion also narrates the story of the sin of the tree of knowledge, Cain and Abel, the generations from Cain to Lamech, the ten generations from Adam to Noah, the corruption that engulfed their generations, and the renewed hope that emerged with the birth of Noah.

 Commentary 

Beresheet contains more stories than any other portion in the Torah. In many ways it is also the deepest of the portions, as it discusses the basis of our being—the creation of the soul.

The common soul was created out of the will to receive delight and pleasure, or simply, “the will to receive.” That will is the soul’s core, and it’s affected by six qualities: Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod. These qualities penetrated the substance—the will to receive—and designed it in synchrony with the upper force, the Creator. The reason why man is called Adam is that the word Adam comes from the word Adamah, from the verse, Adameh la Elyon (“I will be like the most high,” Isaiah, 14:14), since he is similar to the Creator, the sublime bestowal, sublime love, to that upper force that gave birth to it.

Adam is the structure of the soul that is equal in form to the Creator and is in Dvekut [adhesion] with Him in the Garden of Eden. A garden means “desire.” The garden is the part of the creature, Adam’s substance—the will to receive. Eden marks the degree of bestowal, degree of Bina. Adam, who is on the degree of Bina, is in the Garden of Eden.

This does not pertain to our world or to the universe we know, but rather to the common soul that the Creator created. From the very beginning, the common soul undergoes a special preparation, the sin, because at its inception it was adhered to the upper force, which means that it had no authority of its own, nothing to its name, or any sense of independent existence. In a sense it is like an embryo in its mother’s womb—on the one hand it exists, on the other hand it is part of its mother, and each of its actions is ruled by its superior.

Such is the structure of the soul. While it is in the Garden of Eden, the place itself does not permit independence. Independence means that a person is beyond someone’s control, a state of being ready to assume self-control. The structure of the soul is the creature, the created being. The word Nivrah (creature) comes from the word Bar (outside). In order to allow the structure of the soul to actually become a creature, it must be taken out, removed from the Creator. Put differently, it must be made opposite from the Creator, and this oppositeness is obtained through the sin.

Explaining the Sin

The soul consists of two forces—Cain and Abel. Abel wants to exist by raising the Hevel (breath/vapor), meaning the Reflected Light, or bestowal. Cain is the opposite, wanting to draw all the pleasures, all the lights, inward, into the soul. Cain—the quality that draws the pleasure, the light to itself and not for the sake of the Creator—draws it until Abel, the desire to bestow, disappears. This act is called “Cain’s killing of Abel.”

The Kli (vessel) of the soul that receives light not for the sake of the Creator shatters into pieces—bits of self-centered desires. Each such desire is an individual soul that becomes enveloped in a wrapping that is similar to a Klipa (shell/peel). During the formation process of the broken souls, additional falls and descents occur along the spiritual degrees to the point where we are here in this world, each of us having a part of the single, common soul that was created.

It is precisely because we are detached from one another by our egos, immersed in the will to receive instead of in the will to bestow, that we now have an opportunity to correct. Because in the past we were already corrected, today we can begin to correct the ruin and sin that took place in the past. Although we aren’t the ones who committed the sin, within us, in our souls, is a preparation for a state that enables us to carry out the correction.

This correction is called “repentance,” constituting a return to precisely the state in which we were in the Garden of Eden. We must hurry and achieve that state because the whole world is already moving toward connection. This process that the world is going through is moving us toward unity, connection, and the perception of ourselves as a single soul. Thus, when we are all in bestowal and mutual love, we will succeed in returning to the structure, the state we maintained prior to the sin.

SAMAEL – THE SERPENT-The Sons of Samael


Samael [סםאל] is a very potent name, a powerful name, and a very contentious one: but do not forget it ends with אל EL, meaning “of God.” In other words, we are talking about a messenger from God, whose name carries death and temptation as powers of God. This is very, very important.

This angel Samael is said to be related with the planet Mars, and he states that explicitly in the Zohar. Samael says:

“…my entire domination is based on killing. And if I accept the Torah, there will no longer be wars. My rule is over the planet Maadim (Mars) that indicates spilling of blood.” ~ (ספר הזהר) Zohar

Mars is related with the sephirah Geburah (which means “Severity”), and is the fifth sphere from the top down on the Tree of Life. Geburah is related with Mars and the Sun, and it is the domain of justice, security, punishment, but from God. In other words, when God needs to send his force to render judgement or punishment, it is the force of Samael, that angel, who does it. Scripture states:

“There was another angel in the seventh heaven, different in appearance from all the others, and of frightful mien. His height was so great, it would have taken five hundred years to cover a distance equal to it, and from the crown of his head to the soles of his feet he was studded with glaring eyes, at the sight of which the beholder fell prostrate in awe. “This one,” said Metatron, addressing Moses, “is Samael, who takes the soul away from man.” “Whither goes he now?” asked Moses, and Metatron replied, “To fetch the soul of Job the pious.” Thereupon Moses prayed to God in these words, “O may it be Thy will, my God and the God of my fathers, not to let me fall into the hands of this angel….”

When we look into the Garden of Eden, we see that Samael rides on the serpent; that serpent is the first letter of his name, ס Samech, and that serpent is the Divine Mother Kundalini, the very energy of creation. In the Bible, the serpent comes to tempt the woman in relation with the Tree of Knowledge. This indicates a very deep relationship between divine knowledge, the knowledge of God, the Divine Mother, death, ם water, and the serpent. All of these things are deeply profound and the meaning is not easy to grasp. But what we can see is when we investigate the many traditions throughout the world, we find this tree and we always find it is related with the Goddess. In the Egyptian tradition, Nut is the goddess of the Tree of Life, and we see pictures of her pouring out a liquid [ם] to sustain the life of her followers; that liquid is the beverage of God, the medicine of Samael. It is the ambrosia, amrita, or soma in Sanskrit terms. Soma gives the power of creation, the power of immortality. Immortality is the thirteen Arcanum (ם Mem) and emerges from the waters of the Divine Mother.

Could Jesus, Moses, or Yahweh be attributed to ancient serpent cosmology?


Both Hebrew words NaCHaSH (serpent), and MeSHiaCH (Messiah) have the cabalistic gematria value of 358. If we delve a little deeper we discover that 3+5+8=16 and 1+6=7. 

Seven has been a key number throughout our history due to the fact that we have seven key energy centers starting at the base of our spine with which our vital energy called “prana” moves. These energy centers are historically documented throughout Ancient India and are a staple to Hindu cosmology. These seven whirling energy centers are called “Chakras” in Sanskrit meaning “wheels.”
The Vedas are the oldest written tradition in India dating roughly to 1,500–500 B.C. The original meaning of the word chakra as wheel refers to the rulers of the chariot wheels in the Vedas called cakravartins. The word was also a well known metaphor for the sun because it traverses the world like a triumphant chariot of cakravartin, denoting the eternal wheel of time called the kalacakra, representing celestial balance and order.

It is believed that once all seven chakras are fully activated this energy rises up the spine, symbolized by the rising of the serpent upon a staff, pole, cross, and world tree.

We can see by looking at the coins in the images below that the serpent is depicted crucified along with that of the Messiah, both of which must be raised. What’s interesting is that in the Jewish tradition the “Haggadah” actually mentions that both Adam and Eves bodies were overlaid with a thorny, thick, scaly skin and that they were enveloped with the cloud of glory, symbolic of the Tibetan rainbow body. 

The moment they disobeyed the command and ate of the tree of knowledge, the skin shed from them and they stood there naked and ashamed and because their appearance differed from before, Yahweh knew what they had done. 

So, if man was created in “his” image, is this story telling us that his image is of a thick, thorny, and scaly skin..? Could this be referencing our ancient ancestors who worshiped and venerated serpents gods and goddesses?

The image on the left reveals comparative religion and mythology, and begs the question.. are both Moses and Jesus personifications of the very ancient snake/serpent deities? Are there other syncretized attributes connecting them to anthropomorphization of serpent cosmology..?

In antiquity, snakes were the source of great awe and fear, considered to be sent by the gods for the purpose of punishment. Many venomous snakes can kill with one strike, sometimes quite quickly, and they were perceived as inflicting almost instant death, comparative to that of a lightning bolt.

In Numbers 21:6-9, Yahweh sends a plague of serpents upon the helpless Israelites, demonstrating his attribute as a serpent-controlling god. Meanwhile, Moses does likewise when he raises the brazen serpent magical talisman in order to protect his chosen from the bites of snake sent by Yahweh. Could it be that the divine role of controlling the serpent was split into two, as to give the impression of a literal and historical prophet?

This mythical motif of a serpent upon a pole or staff can be found in pre-biblical times, long before Moses purportedly raised it up. Hence, it is a pre-biblical, pre-Israelite and pre-Christian mythical motif, not copied by pagans from the Bible but vice versa.

The serpent has been an ubiquitous symbol throughout all world religions and mythologies since the beginning of time. We have the Biblical serpent of Eden; the Bronze Serpent of Moses; the Greek serpent of the Hesperides; the dreaded Python; the Buddhist Naga serpent that protected the Buddha; the Egyptian serpent Apep; the Mayan plumed featherd serpent Kukulkan; the Raibow serpent of the Aboriginals, West Africans Ashanti, Ophioneus from archaic Greek, Hindus Sarpa Seva, Ningishzida of Mesopotamia, and many many more.

It is said that if one ascended this fiery serpent energy called Kundalini in Sanskrit (meaning coiled one) upon their spine/staff they were able to unite, commune, and become living attributes of the gods. However, if one manifested that life force to be negatively polarizing then the fiery serpent would descend into the fiery pits of hell, causing the serpent to become a Kundabuffer. The Kundabuffer is the negative development of this kundalini fire and this is thought to be the true origins of Shaitan or Satan’s tail. 

“Mysticism and snakes cannot be separated. Wherever there was an exploration or experience of mysticism in the ancient cultures of Mesopotamia, Crete, Egypt, Cambodia, Vietnam, and of course India, snakes were always there. There is no Indian temple without a snake. One aspect of it is symbolism, because in yoga, a coiled-up snake symbolizes kundalini but the reason for this symbolic status is because when celestial beings, those who are in consciousness and capability superior to human nature entered this dimension of existence, they always took the form of a snake. This finds mention in every mythology on the planet.”

  • Sadhguru

“These two forces, one positive and ascending, and one negative and descending, are symbolized in the Bibles Book of Numbers (the story of the Serpent of Brass). The Kundalini is “The power of life.”

  • Theosophical Glossary

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life.”

  • John Chapter 3:14-15

“Jesus said: “Behold, I send you forth as sheep in the midst of wolves: be ye, therefore, wise as serpents, and harmless as doves.”

  • Matthew 10:16

“And Iod-Havah said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live and Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.”                        

                                                                                                                                                        – Numbers 21:8, 9

“You are guardian of a treasure. Oh, just like a sleeping serpent and you shall see, I shall make you spin around like that sleepy snake, listen to me.”

Torah Portion for October 16-25–Special Sukkot/Simchat Torah Readings

A special portion for Shabbat Chol Hamoed Sukkot is read this Shabbat!

Shabbat Chol Hamoed Sukkot (סוכות שבת חל המועד | Intermediate Day of Sukkot on Shabbat)

Torah: Exodus 33:12-34:26

Haftarah: Ezekiel 38:18-39:16

THIS WEEK’S TORAH PORTION:

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures.

Since the eight days of Sukkot extend over a Sabbath, a special Parashah is read on the weekend, and there are also a number of other readings read during the festival week. From among these, we find the following to be of special significance:

1st Day of Sukkot

(Monday October 17, 2016)

Torah

Leviticus 22:26—23:44

Haftarah

Zechariah 14:1-21

2nd Day of Sukkot

(Tuesday October 18, 2016)

Haftarah

I Kings 8:2-21

Shabbat Chol haMoed

(Sabbath falling within the Festival)

(Saturday October 22, 2016)

Torah

Exodus 33:12—34:26

Haftarah

Ezekiel 38:18-39:16

Simchat Torah (“The Joy of Torah!”)

Sunday Night and Monday October 23-24 – in Israel

Monday night and Tuesday October 24-25—in other nations.

Torah

Deuteronomy 33:1—34:12

Genesis 1:1—2:3

Haftarah

Joshua 1:1-18

Simchat Torah

During this joyous celebration, the Torah Scrolls are opened, the final portion from Deuteronomy is read—then the scroll is rolled back to Beresheet—“In the Beginning.” It is a time for rejoicing in a God who has not remained silent, but has revealed Himself to humankind by the release of instruction and laws by which we are to live (Hebrew: torah).

PLEASE PRAY: That as this year of going through the weekly Parashot draws to an end and is begun again—that the Living Word, through which this Torah was released to Moses, would be revealed to those who read it. That even as Yeshua did to His disciples after he was raised from the Dead, He would open the minds of Jews around the world to understand what was written about Him in the Torah, the Nevi’im (Prophets) and the Tehilim (Psalms).

It is significant that the Haftarah readings for both the first day of Sukkot and for the following Sabbath include calamitous occurrences of the last days when nations will unite to come against Israel. In the holy, divine judgments released at that time, the LORD ” will make My holy name known in the midst of My people Israel, and I will not let them profane My holy name anymore. Then the nations shall know that I am YHVH, the Holy One in Israel (Ezekiel 39:7; Emphasis ours). Israel will come to know the holy name of her God in her midst (Yeshua- a name which historically most of Israel has refused to know, means “Yehovah Saves”)-and nations will be required to acknowledge that this Holy One still chooses to identify Himself with and in the land and people of Israel. The Zechariah passage teaches that this acknowledgment will be exemplified by the nations coming annually to Jerusalem to participate in the Feast of Sukkot (Zechariah 14:16-19).

As a prophetic anticipation of this, the streets of Jerusalem are filled each year with thousands of believers from the nations joining together in various places to worship, praise and to pray.

AS WE MAKE OUR WAY THROUGH THIS JOYOUS WEEK OF SUKKOT 5777, PLEASE PRAY:

*For protection of Israel during this week of rejoicing-both of native Israelis and of those who are joining us for the Feast. Pray for powerful praise to be released and for God to grant prophetic insight for those with ears to hear what His Spirit is saying to the congregations.

*That Israelis discover that in order truly to “rejoice before the LORD for seven days”, they must come first into relationship with the One who came that their “joy might be full”.

*For God’s presence to be in the “sukkot” of Messianic believers where many will have their devotions during this week. Many will also invite their neighbors to pay a visit there.

*For safety and a great blessing over all the believers from the Nations who are coming up to Jerusalem to celebrate the feast this week. Pray that they release what God would have them release, and receive what He would have them receive while they are here. Pray for understanding and graciousness on behalf of Israelis to welcome and be thankful for their presence here at this time.

*Many Orthodox Jews follow a mystical Jewish tradition calling for special hospitality: during this festival the spirits of various Patriarchs and rabbis are said to sometimes arrive “spiritually” or, unannounced, as visitors (Ushpazin) to the sukkot of the faithful. Some streams actually list varying orders in which these visitors will arrive each evening. 

We do not hold to this teaching—considering it to be an opening for occult spiritual deception. Yet, we find it in some ways reminiscent of the admonition to early Messianic believers, that they “not forget to entertain strangers, for by so doing some people have entertained angels without knowing it” (Hebrews 13:2). 

PLEASE PRAY

That this week the awakening and convicting Holy Spirit of Yeshua (whom the Patriarchs themselves longed to see) will truly visit many Jews in their sukkot throughout the world!

Decoding The Green Language


The language of light emitted and received by the DNA may be the original of all languages, the ultimate language of initiation!!
Divination is one of man’s oldest spiritual technologies, its origins lost in the shift from neolithic hunter-gatherers to settled agriculturalists. As the shaman developed into the priest, divination, along with all forms of spiritism, became codified into mythology. 
From a framework of mythic events and divination – literally readings of the divine – came language, which evolved over time into written forms based on the original symbolic elements. In turn, these symbolic elements became the focus of divinatory practices of their own, creating sub-sets of meaning within common words and phrases. 

From this intentional ambiguity arose the possibility of an initiate’s language, a “language of the birds, or, as it was expressed by the medieval initiates, the Green Language.”

Although we can point to the “Green Language” in works as diverse as “Midsummer Night’s Dream” and “The Chymical Wedding of Christian Rosencruz”, “Nostradamus’ quatrains”, 18th century alchemical texts and surrealist manifestos, few authors have bothered to explain it. 

One who did was Fulcanelli, the enigmatic 20th century alchemist and philosopher, in his masterpiece “The Mystery of the Cathedrals”, published in Paris in 1926. Here we have an authentic, although mysterious, voice of authority; one that was both master of the Green Language itself, and a master of the subjects usually hidden within it.

Fulcanelli’s main point, the key to unraveling the larger mystery of alchemy and the cathedrals, lies in an understanding of what he calls the “phonetic law” of the “spoken cabala,” or the “Language of the Birds.” This punning, multi-lingual word play can be used to reveal unusual and, according to Fulcanelli, meaningful associations between ideas. 

“What unsuspected marvels we should find, if we knew how to dissect words, to strip them of their barks and liberate the spirit, the divine light, which is within,” Fulcanelli writes. He claims that in our day this is the natural language of the outsiders, the outlaws and heretics at the fringes of society.

It was also the “green language” of the Freemasons (“All the Initiates expressed themselves in cant,” Fulcanelli reminds us) who built the art gothique of the cathedrals. Ultimately the “art cot,” or the “art of light,” is derived from the Language of the Birds, which seems to be a sort of Ur-language taught by the ancients. 

It is also mentioned in the Sufi text, entitled “The Conference of the Birds,” by Attar the Chemist. In de Tassey’s French translation of this work, which Fulcanelli references, the “conference” of the title is translated as “language.” De Tassey goes on to explain the complex linguistic metaphor beneath the simple fable. 

Fulcanelli uses the same method to decode the alchemical meaning of the cathedrals. Fulcanelli also claims that Rabelais’ Gargantua and Pantagruel is “a novel in cant,” that is, written in the secret language. Offhandedly, he throws in Tiresias, the Greek seer who revealed to mortals the secrets of Olympus. Tiresias was taught the language of the birds by Athena, the goddess of wisdom. 

Just as casually, Fulcanelli mentions the similarity between gothic and goetic, suggesting that gothic art is a magic art. Emphasizing the phonetic connection to argot, cant or slang, Fulcanelli then links it to the Argonauts, of the quest for the Golden Fleece, by insisting that the crew of the Argo spoke the Green Language as it sailed “towards the felicitous shores of Colchos.” 

He suggests that the language of this quest is the foundation of all initiation – “All Initiates expressed themselves in cant.” In the same sentence he links this idea with the Court of Miracles of the troubadour poet Villon and the artists who built the cathedrals, implying that these groups were somehow the same nautes, or sailors, as the Argonauts.
By any standard of comparison, this is an unusual collection of allusions and assertions, even for a hermetic author. Fulcanelli seems to be telling us, as plainly as possible, that the medium is the message! The argot is the art of light, the core of a Gnostic philosophy expounded so eloquently by Fulcanelli in the paragraph that follows immediately after the art of light statement. “Language,” Fulcanelli tells us in that passage, “the instrument of the spirit, has a life of its own – even though it is only a reflection of the universal Idea.” This Gnostic meta-linguistic mysticism is the core it seems of illumination itself.

From the work of modern molecular biologists Fritz-Albert Popp and Mae-Wan Ho, we know that DNA emits a weak form of coherent light that has been demonstrated to work like a communication system between cells and even between larger organisms. In this sense, the art of light is indeed the instrument of the spirit. It is nothing less than the mechanism, the framework so to speak, that allows Mind to exist in the universe. 

The language of light emitted and received by the DNA may be the original of all languages, the ultimate language of initiation!

Fulcanelli clearly understood this, as he shows when he states that argot, the initiation of the Argonauts, is but “one of the forms derived from The Language of the Birds.” This Ur-language, Fulcanelli insists, is the common language of initiation and illumination behind cultural expressions as different as the Christian, the Inca, the medieval troubadours and the ancient Greeks and traces of it can be found in the dialects of Picardy and Provence, and most important of all, in the language of the Gypsies.

These are stunning assertions. Fulcanelli informs us that the western cabala used by the troubadours and the builders of the cathedrals is based on the language of the Argonauts and the quest for the Golden Fleece. Which in turn is but one application of a vast Ur-language of symbols, derived perhaps from the DNA itself, that unite the global cultures of mankind, from the Inca to the ancient Greeks and, to top it off, he told us that traces of it can be found in the language of the Gypsies, a fairly obvious reference to the Tarot, long held to be a Gypsy invention. 

Is he telling us that the Green Language, which is heard according to David Ovason only by those “who have clothed themselves in the skin of the dragon,” is simply a symbolic approximation of the information, transmitted by weak laser pulses, coming from our DNA?

According to the work of anthropologist Jeremy Narby, this Ur-language of light is a “forest television” of images in which “DNA is a snaked shaped master of transformation that lives in water and is both extremely long and small, single and double. Just like the cosmic serpent.” His assessment agrees with Ovason’s comments that only one who has the skin of the dragon, or has become one with the cosmic serpent of DNA, can understand this symbolic language of light.

Could it be possible, by looking at the structure of DNA, to reconstruct this dragon’s speech, this green language of light’s syntax, grammar and vocabulary? And could it be, as Fulcanelli suggests, that fragments of that original language of light can be found in the divinatory systems used by all nautes, shaman and initiates?

The Tree of Life is also a way to organize the information of the DNA. When viewed as a 3 dimensional object, the Tree of Life becomes a prism-like crystal, which increases its resemblance to the liquid crystal of DNA. 

We can see these two great information theories as emblematic of the eastern and western approaches. The Ladder-like approach of the Tree of Life complements the language-like structure of the I Ching. What unites them is the end result, the realization of the DNA/light, even in symbolic terms, from which they originate.

Is there really a very sophisticated meme for transformation and gnosis that runs through all religions and spiritual traditions? Is this tradition holding the knowledge of our past for a release some time in the future? 
Could light, in the form of weak laser pulses from our DNA, be the source of this information? Could the pattern itself, represented by the yin/yang polarity of hexagrams #63 and #64, reveal when understood the ultimate secrets of life, time and fate?

The answer to these questions, and the others we originally proposed appears to be yes! It is possible to reconstruct the dragon’s speech, the green language of light’s syntax, grammar and vocabulary, because fragments of that original green language of light can be found in the divinatory systems used by all nautes, shaman and initiates, from the archaic oracles of the I Ching to the medievalism of the Kabbalah and the Tarot. 

By comparing these to the structure and processes of DNA, we can assemble a complex of photo-linguistic meanings that allow us to fulfil the ultimate goal of man’s spiritual quest and yearnings, that of reading the divine.

From this perspective, the mythic Akashic Records are simply the coils of DNA within every cell of your body, and they can be read by those who, in Ovason’s phrase, “have clothed themselves in the skin of the dragon,” that is, only by initiates who have learned the Green Language of Light and the entire history of the universe, from beginning to end, could be coded into our DNA.

  • Vincent Bridges, Reading the Green Language of Light