The Messianic Consciousness hh in Jewish Prophecy (XXXI) Isaiah | IsraelSeen.com
Illustration by Yoseph Savan based on The Zohar . by Ariel Ben Avraham . In his three following chapters (7-10) the Prophet refers to the situation of Israel in his times, divided in two kingdoms fighting each other. Idolatry leads to animosity and war with their devastating results. The kings of Judah in the south, and the kings of Israel in the north found their destruction, fall and captivity.
We see the nefarious effects of ego’s fantasies and illusions as the idols that separate, divide, corrupt and subjugate all aspects and dimensions of life. Yet our Creator pursues peace and brotherhood for all Israel, to be united by and for the Torah, hh as the all encompassing hh and harmonizing means to fulfill God’s will. Through the Prophet, God speaks to the wicked kings in order to make righteousness and justice the guidelines and common bond with Him. “And the Lord spoke again unto [the king] Ahaz, saying: ‘Ask hh yourself a sign of the Lord your God: ask it in the depth, or in the high above’. But Ahaz said: ‘I will not ask, neither will I try the Lord’. And he [Isaiah] said: ‘Hear you now, O house of David: Is it not enough for you that you scorn human [Prophets], that you scorn also my God’?” (Isaiah 7:10-13) God delivers His message for Ahaz through the Prophet, to whom the king replies with contempt. Isaiah responds hh to his insolence. Though these verses refer to a specific situation regarding a wicked Jewish king, we can understand them in the context of the Messianic Consciousness. The Jewish messiah comes from the Davidic lineage, therefore all references to it are linked to the coming hh Messianic times. God wants Israel, as the encompassing consciousness that heralds the Final Redemption, to be permanently connected to Him. Even in the case of Ahaz, an idolatrous king of Judah, God wants to mend this connection with the ruling aspect of Israel. God knows His entire Creation. He gave us free will, and knows what we are capable of. He lets us experience the choices we make and their consequences. He gave us discernment to learn from experience. In negative circumstances He expects us to learn, to find the way out and return to goodness. God also expects the same from Ahaz, who refuses to return to the Creator. The Prophet in this case represents the voice of Redemption, which calls on our discernment and common hh sense. At some point we hear its voice, but we rather ignore it or reject it. The same contempt we show to our Creator. In His infinite compassion hh He reminds us the traits and qualities of the connection He has with us, and expects from us. “Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.” (7:14) Our Sages refer to this particular woman, the young woman, as the mother of the future king Hezekiah, the righteous son of Ahaz. The sign includes the name as the identity of a righteous Jewish king who is with God (Immanuel). Israel and its king are distinguished by their connection with God, therefore every Jew’s name is Immanuel, which means God is with me. Israel is destined by the Torah to be a righteous Nation with a righteous king. Hence Isaiah will later refer to Israel and its king as one single hh entity, he calls “the lamb”. “Cream and honey shall he eat, when he knows to refuse the evil, and choose the good. Yea, before the child shall know to refuse the evil, and choose the good, the land of the two kings whom you fear shall be abandoned.” (7:15-16) Again, as we said before, these verses refer no only to the righteous traits of the future king Hezekiah but also the royal Davidic lineage. Cream and honey are the qualities of the land of Israel, the Promise Land flowing with milk and honey. These are allegories of the nurturing goodness of life, along with the happiness and contentment of it. The good qualities of the land as the goodness of life are also part of the people hh of Israel, and highlighted by their king. As we realize that the goodness of Love’s ways and attributes is our Essence and true identity, we consequently refuse hh and reject evil in all its ways. Referring to the divided land of Israel in those times, it would later be abandoned after falling under their neighboring enemies. “For a child is born unto us, a son is given unto us; and the government is upon his shoulder. The Wondrous Adviser, Mighty God, Eternal Father, called [Hezekiah's name] Prince of Peace. Upon the one with the greatness in dominion and the boundless peace that will prevail in the throne of David, and on his kingdom, to establish and sustain it through justice and righteousness hh from now to eternity. The zeal of the Lord of hosts accomplishes this.” (9:5-6) Two chapters later, the Prophet continues describing the qualities o
Illustration by Yoseph Savan based on The Zohar . by Ariel Ben Avraham . In his three following chapters (7-10) the Prophet refers to the situation of Israel in his times, divided in two kingdoms fighting each other. Idolatry leads to animosity and war with their devastating results. The kings of Judah in the south, and the kings of Israel in the north found their destruction, fall and captivity.
We see the nefarious effects of ego’s fantasies and illusions as the idols that separate, divide, corrupt and subjugate all aspects and dimensions of life. Yet our Creator pursues peace and brotherhood for all Israel, to be united by and for the Torah, hh as the all encompassing hh and harmonizing means to fulfill God’s will. Through the Prophet, God speaks to the wicked kings in order to make righteousness and justice the guidelines and common bond with Him. “And the Lord spoke again unto [the king] Ahaz, saying: ‘Ask hh yourself a sign of the Lord your God: ask it in the depth, or in the high above’. But Ahaz said: ‘I will not ask, neither will I try the Lord’. And he [Isaiah] said: ‘Hear you now, O house of David: Is it not enough for you that you scorn human [Prophets], that you scorn also my God’?” (Isaiah 7:10-13) God delivers His message for Ahaz through the Prophet, to whom the king replies with contempt. Isaiah responds hh to his insolence. Though these verses refer to a specific situation regarding a wicked Jewish king, we can understand them in the context of the Messianic Consciousness. The Jewish messiah comes from the Davidic lineage, therefore all references to it are linked to the coming hh Messianic times. God wants Israel, as the encompassing consciousness that heralds the Final Redemption, to be permanently connected to Him. Even in the case of Ahaz, an idolatrous king of Judah, God wants to mend this connection with the ruling aspect of Israel. God knows His entire Creation. He gave us free will, and knows what we are capable of. He lets us experience the choices we make and their consequences. He gave us discernment to learn from experience. In negative circumstances He expects us to learn, to find the way out and return to goodness. God also expects the same from Ahaz, who refuses to return to the Creator. The Prophet in this case represents the voice of Redemption, which calls on our discernment and common hh sense. At some point we hear its voice, but we rather ignore it or reject it. The same contempt we show to our Creator. In His infinite compassion hh He reminds us the traits and qualities of the connection He has with us, and expects from us. “Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.” (7:14) Our Sages refer to this particular woman, the young woman, as the mother of the future king Hezekiah, the righteous son of Ahaz. The sign includes the name as the identity of a righteous Jewish king who is with God (Immanuel). Israel and its king are distinguished by their connection with God, therefore every Jew’s name is Immanuel, which means God is with me. Israel is destined by the Torah to be a righteous Nation with a righteous king. Hence Isaiah will later refer to Israel and its king as one single hh entity, he calls “the lamb”. “Cream and honey shall he eat, when he knows to refuse the evil, and choose the good. Yea, before the child shall know to refuse the evil, and choose the good, the land of the two kings whom you fear shall be abandoned.” (7:15-16) Again, as we said before, these verses refer no only to the righteous traits of the future king Hezekiah but also the royal Davidic lineage. Cream and honey are the qualities of the land of Israel, the Promise Land flowing with milk and honey. These are allegories of the nurturing goodness of life, along with the happiness and contentment of it. The good qualities of the land as the goodness of life are also part of the people hh of Israel, and highlighted by their king. As we realize that the goodness of Love’s ways and attributes is our Essence and true identity, we consequently refuse hh and reject evil in all its ways. Referring to the divided land of Israel in those times, it would later be abandoned after falling under their neighboring enemies. “For a child is born unto us, a son is given unto us; and the government is upon his shoulder. The Wondrous Adviser, Mighty God, Eternal Father, called [Hezekiah's name] Prince of Peace. Upon the one with the greatness in dominion and the boundless peace that will prevail in the throne of David, and on his kingdom, to establish and sustain it through justice and righteousness hh from now to eternity. The zeal of the Lord of hosts accomplishes this.” (9:5-6) Two chapters later, the Prophet continues describing the qualities o
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