Praise is the Foundation

An Exposition of the Copper Scroll & Pesherim

A Lamentation and Hope For
Restoring the Throne of the Holy One
Through Kalta Nafshi

Mordechai Ezra de Hurst Publishing,

Tue, 10 March 2015
Tue, 27 April 2010
Jerusalem, Israel.
In Memory of Rabbi Yonah Tzvi Geller, ztl.;
and Yaacov Menachem ben Yochanan
(Authors Note: This Exposition has been submitted for Review, Critique and Comment to Rabbi Arthur Zuckerman, Cantor Aaron Vitells, and
Dr. Steven Carver of Congregation Shaarie Torah, and for Review by Rabbi Joey Wolf of Congregation Havarah Shalom of Portland,
Oregon, USA. The author has attempted to revise and edit this work over time for clairity and critique by any reader and all errors in
translation or quotation are that of the author. It is an open work wherein the author invites and challenges any reader to disprove the
assertions herein. We all yearn for the Moshiach the question is whose case is stronger amongst the various sectarians who espouse a
doctrine of the Messiah. This work attempts to bring the reader into familiarity with Jewish texts and bring an exposition the subjects herein
while trying to bring unity to those who long to restore the Throne to it's Rightful place amongst humanity. We need peaceable leaders that
look to unite the hearts of the people into one mode of thought, Praise of the Holy One; not militant leaders who want extreem
fundamentalism in our midst!
All Rights Reserved. No Copying, Publication or Distribution by Written or Electronic Format shall be made, except for brief review, comment
or critique in an On-Line or Written Format in a News-paper or Magazine without Express Written Permission of the Author, who may be
contacted through those Congregations or by writing to: Rabbi Mordechai Ezra deHurst 4828 N Princeton St. Portland, Oregon 97203.

Table of Contents
A Concealed Pesher?

The Conversive Vav - The Vav-Ha-Hippux Prefix & Suffix Tenses

Temple Treasures of Judaism

Copper As the Media of Choice

Statute of the Tzaddokite Priesthood Established by Melek David

Indicators of Siman in the Copper Scroll

Wisdom of Torah, Nevi'im, Ketuvim

Qumran Qoheleth

Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher

12

Herem (Prohi[a]bitation or Consecration on [of] the Pronunciation of the Sacred (Eternal) Name (The
Tetragrammaton).

13

Substitutions for the Divine Name

14

Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15

14

Builders of Praise

15

Praise Leads to Prophesy (Anointing) and Sanctification

16

Prophesy of Zechariah 14.16:

16

Verses of Pruning

17

Solomon's Prayer: 1 Kings 8.38-40, 41-43.

18

Gates of Righteousness

18

Messianic Pesher

18

Karaite Pesher

18

A Maccabean Connection?

19

The Messianic Doctrine

20

my Lord ADONI

22

HaShem's Promise to David

24

Valley of Achor

25

The Strong Hand of HaShem

27

HaShem Sends an Evil Spirit

28

The Redeemer of Israel

29

Raising Up David

30

Talmud Y'rushalaymi - Problem of Interjection

31

David - Sar HaSarim - Prince of Princes

35

A Heart for the Prince

35

Praise Shall Go Up First!

37

Qumran Scrolls and the Full Spelling of Olam/Olamim

37

A Lamentation of Hope

38

Tikkun Kisay HaShem

39

Understanding Jeremiah 33

41

Appendix A
Appendix B
Appeandix C
Appendix D
Appendix E
Appendix F
Bibliography
A Concealed Pesher?
1 Chronicles 23.27
Megillat ha'Nechoshet, (The Copper Scroll) has intrigued scholars and laymen alike for it's content,
myth, legends, and potential disclosure of an immense amount of wealth seeming to have been enscribed
thereon.
So, what is the Copper Scroll? Is is a "treasure map" or just a hoax? Is it a religious document and not
an administrative - quasi civil document of the Second Temple era? If it is an administrative document then the
reader might as well quit reading right now and put this aside and find something else to read. If it is a religious
document which comports with the practice of the Qumran Communities adherence to shunning wealth then the
Copper Scroll should be given serious consideration by scholars as to why and how it fits into the Qumran

Communities theology and end times out-look upon their immediate circumstances within that Second Temple
era.
Given that the author posits that the Copper Scroll is a lamentation, the task of prooving the scroll is
such a religious document presents the author with a seemingly insurmountable challenge in making out such a
case.
While it is nearly impossible to provide any date of composition, author-ship or exact purpose of writing
the scroll with specific certainty, what we do know about the scroll is that it is most probably written in an early
form of Mishnaic Hebrew and therefore we can say with certainty that it falls within a certain category of writings:
the author and the audience, Hebrew speaking to be certain. Most likely Jewish.
As will be demonstrated below, the Pesher-interpretation method of explaining prophesy has a two part
function. One is to bring forth prophesy out into the open and the other is to explain it so that certain ideas and
concepts are no longer concealed. Prophesy is in one context the Divine Myteries. Razim. Pesher on the other
hand is the explanation or rather or perhaps more precisely, the interpretation, the imparting of the sense of the
Raz through Peshar.
Within the context of the Qumran community eschatological (end times) historical theological concern
for the immanent or immediate import of prophecies, Pesher has a primary function as the Teacher of
Righteousness is the one whom they relied upon for that mystical sense of or imparting of Divine Truth! Thus, it
behooves us in our quest to determine exactly what method of kabbalah (practial mysticism), the receiving of the
Divine Secrets the Qumran Community and more particularly, the Teacher of Righteousness used to obtain and
impart these Divine Truths.
The Tanak relates that Samuel was a member of the guild of prophets, that the people rejected HaShem
as their immediate leader and desired a "king like all other nations" to go in and out to war with them. Samuel
was instructed by HaShem to anoint Saul and the Tanak relates that then the people asked, "Is Saul among the
school of Prophets?"
This leads us to another question of import concerning Qumran: Was Qumran the place of the School of
Prophets? Given that the Qumran antiquities contain diverse quantities of scrolls, it has been assumed that the
purpose for Qumran was as a repository of or a genizah for used scrolls no longer fit for public use or it was the
Temple library or the library of the House of David, a sort of summer palace where the King may withdraw and
study for his annual National Address as required by halachah.

That practical kabbalah is praise!

The reader may ask, is the Copper Scroll a type of pesher previously unknown to scholars and laymen
alike? Certain indicators or "clues" in the text of the Copper Scroll warrent re-examining of this scroll by scholars
and inquisitive readers alike because some questions remain unanswered and the indicators found therein direct
the reader of the text to something other than a list of treasuries as will be demonstrated below.
Pesher (Pesherim, plural) is a form of interpretation and commentary on Biblical texts; where a verse or
verses is quoted and an interpretation by commentary is given. These pesherim may be of two types which
concern mainly Prophetic books of the Bible, such as the oft quoted Qumran Pesher on the Book of Habakkuk,
or, the pesher on the Book of Psalms.
The first type is a running commentary which follows the order of the books of the Bible, verse by verse
then giving the interpretation. The second kind of pesher is the quotation of a small number of verses not
necessarily in order but which connects seemingly unrelated verses to the "end of days." The unique form of
interpretation by pesher(im) within the Qumran community and then later on in the Messianic 1st Century Jewish
Christianity such as that found in Acts 2.30 which interprets the book of Psalms as Prophetic (confirmed in 1st
Chronicles 25.1-3, 5-7), places the prophetic message of the Prophet for the "end of days" as happening or
occurring in the present. This type of interpretation is unique because, as we shall see, uses the conversive vav.
This vav at the end of a word changes the future tense into the present tense.
The Conversive Vav
The Vav-Ha-Hippux Prefix & Suffix Tenses
What can we discover from the vav conversive? Why is it so important to this exposition? These
questions should be apparent to those educated in Hebrew linguistics and may be answered for those less
educated in the rules of Hebrew grammar.
The vav was used in the Masoretic version of the Torah as well as the Rabbinical writings (Pesachim
50a; cf. Kiddushin, Soncino Press, pp. 361 n.6) for the purposes of concealment of the NAME and MEANING of
the Tetragrammaton (the Sacred Name of G-D).
In the seminal book, Sefer Yetzirah (Book of Formation) we find that the vav "rules over thought." The
vav is also symbolic for a nail or pin. (e.g. Ezra 9.8) Copper was used in the construction of the Tabernacle for
the: Brazen Altar, (Exodus 38.4), foot of the altar (38.8), rings (27.4), pins (27.19) and sockets (38.10); As well,
the Copper Serpent (Numbers 21.6-9) was a healing agent for those who looked upon it. Hezekiah crushed the
Copper Serpent (Mishneh Pesachim 4.6) and hid the Book of Remedies (M.Pesachim 4.6). In short, it is the

base of or foundation necessary for burnt offerings. Copper, "precious as gold" was weighed by Ezra, the
Priests, as well as the Levites (Ezra 8.27), who wrote all the weight of the free-will offering to the L-RD. (8.34)
Rashi relates that the vav conversive (vav-ha-hippux prefix tense) at the beginning of a word changes
the meaning of the context past tense to present tense because "there is no tense in the Hebrew verb."
Continuing, he relates that where the vav conversive is at the end of a word, the vav conversive changes
the future tense to present tense. Dr. Avigdor Bonchek, "What's Bothering Rashi," Retrieved from:
<http://www.shemayisrael.co.il>
Temple Treasures of Judaism
So, what, if any thing happened to the "treasures" of the Copper Scroll? Do they still exist or are they lost
to antiquity? The answer may be found in the writings of the Jewish historian Josephus.
Copper As the Media of Choice
But first, let us ponder the question as to why the Scribe used ne'choshet (copper) as the media of
choice to "write" this Lamentation of Hope. The use of copper indicates permanence of the pesher having
lasting, but minor monitary value while leaving a Priestly record of the history and prophetic value (a wisdom,
e.g. Proverbs 3.13-24;4.5-13 whose value is far above all the wealth of the nations) found in the Book of Joshua
for discovery and unsealing at "the end of days." The Copper Scroll was constructed from the Crushed Copper
Serpent. (Pesach Machzor, The Complete Art Scroll Machzor, Artscroll Mesorah Series , Mesorah Publ., Ltd.
brooklyn, N.Y. 1990, 1994 , (pp.149).
According to Michael Wise in The Dead Sea Scrolls, A New Translation; "Copper was used for the
safekeeping of nonliterary records, Roman public laws, and even the private discharge papers of Roman Military
veterans. More to the point, copper and bronze were common media of choice for the archival records of
temples in the Roman period. According to Josephus, .... The Romans pursued a definate policy to retrieve
treasure hoards that citizens of Jerusalem had secreted during the siege. As always, the key to their recovery lay
with the interrogation of prisoners. One such, Pinchas, was an official treasurer of the Temple. The historian tells
us that this man delivered up to the Romans "'the tunics and girdles worn by the priests... many other treasures
also were delivered up by him, with sacred ornaments (War 6.390-91). (Wise, pp. 190-91)
The six locations (listed in the Copper Scroll possessing Greek letters) are thought to be by some
scholars to "represent the quantities of treasure buried at the site. Or, "Another recent suggestion is that they are
abbreviations of names of priestly families responsible for the treasure at that particular site." As well, Meir Bar

Ilan's paper (<http://faculty.biu.ac.il/~barilm/coppertx1.html>), "The Process of Writing the Copper Scroll"

references Talmud and indicates as a possible, but "not necessarily the specific place mentioned in Tractate
Kiddushin 66a" for the geographic location "Kachlit" while "assuming" that is not the case. Meir Bar Ilan, in
personal correspondence to this author states, (referencing Shekalim 3.2) that "the Greek letters were used as
private signs." However, this Mishneh states first, that Aleph, Bet, Gimmel were the "siman" (or signs) "used for
the half-shekel levy imposed on the public;" whereas the Greek letters, Alpha, Beta, Gamma, appear in the
Mishneh only as a secondary opinion (of Rabbi Ishmael). In Rabbi Ishmael's rules of hermenuetics, heyqesh comparison, the matter of whether Hebrew or Greek characters were used for designation of the registrant who
had paid the treasurer the Temple tax (shekel) imposed upon them is resolved because when one compares the
Hebrew to the Greek, the characters only make sense in Hebrew as a statute related to the vows of the
community. One must remember that Hebrew did not have written vowel (points) in this era of (Biblical) the
historical development as a literary language, and thus, Kahlit may alternatively be read or pronounced, Kohilit,
or Kahilat( Assembly of the Community).
With this in mind, one must ask: Why do the Greek letters not appear on the Scroll "alpha-betically" in
the order of the shekel levy enacted upon each registrant to whom the levy was due? First, lets look at 4Q270
Fragment 9, Column 2 (15): Statutes for Taking Oaths - Vow [not] by Aleph v'Lamedh nor by Aleph Daleth.
Instead, vow by the Niddur (oath) of they who willingly enter for the Covenant of Vows." (Paraphrased from The
Dead Sea Scrolls, pp.65).
Perhaps they have a significance as the congregational response to the chanting of the Copper Scroll,
as an affirmation and plea that HaShem establish Sukkot and the nation be anointed as one with the spirit of
prophesy.
The use of abbreviated letters for the Sacred Name (hereafter,

S.N. or D.N.) indicates the

sacredness with which the Qumran Community used the S.N. - fully written out, so as to
not commit heresy or idolatry. Ya'acov al Kirkisani the 10th century Karaite historian relates the
opinion of the 9th century Karaite sage, Daniel al Kumisi (Epistle to the Diaspora, Nemoy ed. pp.6063) which follows the Qumran usage of abbreviations for the S.N. - viz. Aleph Daleth. Aleph Lamedh
and Aleph Daleth are abbreviations as well as siman (signs or indications) for the S.N. as used by those
who "prohibited" the pronunciation of the D.N. and instead substituted Alohim and Adonai for the

Tetragrammaton (S.N.) in response to the restoration of the spoken and written use of the D.N.
following the Hasmonean defeat of the Selucid (Syrian) - Greeks who banned it (The S.N.) from being
spoken. The Pharasees banned it's use in contracts, "because once a contract was fullfilled, the written
contract would be thrown in the garbage heap." Thus, the substitution of Aleph Lamedh and Aleph
Daleth for the S.N. indirectly implies adherence to the Syrian - Greek ban on the pronunciation of the
D.N. (irregardless of the reasoning behind it's ban) by the Pharasees.
Statute of the Tzaddokite Priesthood Established by Melek David
As the Scroll first indicates by the transliterated Greek into Hebrew: KEN, The Kehilat (Community)
responding to the Kohenim's Priestly Blessing, ("Birchat Kohenim") for their "petition" to be granted. The second
indicator is the CHAG, Festival (being favorably established). The third, HEN, "They or Their" (festival in their)
TA'AH (Priest's Chambers or Booths of Sukkot) which is DAY (Enough through) TAPH (Tambourines of Praise)
SOOK ([which is] Anointing). The Sixty Four (or Sixty) locations: This is the SOD (secret) of the KooK, the
Statute of the Tzaddokite Priesthood established by Melek David! Cf. 1 Chronicles 15. 11-28
11 And David called for Zadok

and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel,

Shemaiah, and Eliel, and Amminadab,

12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that
ye may bring up the ark of the LORD, the God of Israel, unto the place that I have prepared for it.
16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps
and cymbals, sounding aloud and lifting up the voice with joy.
27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the
master of the singers in the song; and David had upon him an ephod of linen
28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the horn, and with trumpets,
and with cymbals, sounding aloud with psalteries and harps.

Cf. 1 Chronicles 25.1-3

"Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of
Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their
service was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who
prophesied according to the direction of the king.
Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their
father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD."

Indicators of Siman in the Copper Scroll

Tumah Met - Impurity of the Dead

Maaser Sheni - Second Tythe

Valley of Shevah
One indicator that should alert the Torah or Talmudic scholar as to the Scroll not being a "list of
treasures" in the 57th location or cache (3Q15, column 11) is the phrase: b'qever b'ni ha'avat - "The grave of the
common people is clean!" Wise, Abegg and Cook, Dead Sea Scrolls, A New Translation, pp.197. No grave is
"clean" and transmits Tumah (tamei, ritual impurity) to any person coming into contact with a grave, the dead or
a dead body inturred in a grave (tumat ohel). E.g. Mishneh Pesachim 1.6 (Avi avot ha'tumah). Tractate Tohorot
states the time period and proceedures for becoming ritually pure (tahara). Cf. 11Q19-20, columns 49, 50;
Leviticus 21.1, 11; Numbers 9.1-14.
In Mishneh Shekalim 1.1 we find that graves were marked so that "the Priests and Nazarites would not
become defiled - ritually impure." Logic or reason inferrs that marking a grave to prevent tamei means that a
grave is impure and it's impurity remains. One phrase that should alert the reader of the Scroll is ma'aser sheni
m'pogul (a second tithe [tenth] is unclean [Column 1 passuk 10-11; Megillat HaNechoshet - Meir Bar Ilan <http://faculty.biu.ac.il/~barilm/copertx2.html>]). Here we find the cholam (vav conversive) in the word: m'pogul.
The spelling of this word ordinarily is pigul as it relates to burnt sacrificial meat (e.g. Leviticus 7.18 "it is
an abhorrent thing."). Ordinarily, uncleanness or ritual impurity is defined by the term: tumah or tamei. The
inclusion of the vav is unnecessary unless it's inclusion implies something else: revealing a sod - secret a CHAG
(Festival)!
In "listing" several sites on the Scroll, graves or tombs are referenced: one, two, eight, nine, seventeen,
twenty-seventh, thirtieth, thirty-ninth, fourtieth, fourty-second, fourty-third, fiftieth, fifty-fourth, fifty-seventh,
fiftyninth, sixty-fifth. (Dead Sea Scrolls, Wise, Abegg, Cook.) How could a successful expedition or expeditions to
conceal temple treasures in or near graves or burial chambers be carried out by Kohenim (Priests)? Would they
or their brethren carrying the treasures become tamei (ritually impure)?
A second indicator of the Scroll not being a "list" is the phrase: "the second tithe (maaser sheni) is
impure." 3Q15 Column 1 Again, the Talmud "lists" vessels (Keilim)

that may be impure.

As noted by a scholar of the Talmud, "Manfred Lehmann, who found that the scroll contains
considerable technical religious terminology from the Talmud. For example, the term kli dema', ..., refers to
vessels of terumah," a portion of Temple sacrifices given to the priests,.... Another term, ma'aser sheni, refers to
the "second tithe"; still another, herem, refers to "consecrated offering."" (194-95)." (The Meaning and Mystery of

the Dead Sea Scrolls, Hershel Shanks, Copyright 1998 Biblical Archeology Society, Random House, NY, NY
1998).
A third indicator that the Scroll is a Pesher is the thirty-ninth and fourtieth caches, the use of the phrase:
"Valley of Shaveh" which may be a veiled reference to the descent (sheb'Ameq [shin, bet, ayin, mem, quf - lit.
valley) through falsehood (shaveh) Psalms 144.8, Exodus 23.1, Deut. 5.20. Shaveh may be read Shevah (Seven
[oaths] or Seventy - Cf. Daniel 9.24-27) since there were no vowel points in Biblical Hebrew. Hence, "In, with, or
for, the descent of oaths...." (The bet can be read, in, with, or for. Thus, an oath must be given concerning the
ma'aser sheni - second tithe - Mishneh Shekalim 2.1) As well, shev can mean to sit [in judgement] or dwell
[settle as an immigrant] or to wait. E.g. Deut. 1.6 "You have dwelt long enough in this Moutain (Horeb).
Wisdom of Torah, Nevi'im, Ketuvim
(Chochmah, Binah, V'Daath L'HaTorah)
A best educated guess according to this author's knowledge in Qumran (Tzaddokite) religious thought,
the six "locations" refer neither to treasure or abbreviations of the names of priestly families; but suggests that
this work is an early form of Mishnaic Hebrew in the form of a concealed pesher as a lamentation of hope (e.g.
Tehillim 49.17) by the scribal school of Tzaddok "of the descent (yarad, yordan), as opposed to the ascent
(Aliyah) of the Tribe of Judah and the King's of [the whole house of] Israel, who went after (coveteted) the golden
ephod(s) of Babylon (foreign deities to confirm a covenant with "foreign rulers [deities which are not gods]) as
recorded in the Book of Joshua and Kings. Joshua 7 and 8, 1 Kings 15.19 (A covenant between Asa, King of
Judah.), 2 Kings 15.19-20, 23-33 Menachem exacted 50 shekels of silver from the men of wealth in Israel and
gave a thousand talents of silver to Pul, the King of Assyria to confirm his kingdom. Jothan, the King of Judah's
mother's name was: Jerushah, a daughter of Zaddok!" (Note that an ephod is located at site 4 and it was an
ephod that Achan took and hid near the Valley of Achor in his tent. Joshua 7.21)
As can be seen by 1Q21 "The Words of Levi" and Mt. Athos MS, (The Dead Sea Scrolls, A New
Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco,
1996 pp.251-52): "Then he gave me the blessings of the Priesthood...". "Consider, my sons, my brother Joseph,
who teaches writing and discipline and wisdom. .... So wisdom is a great fortune of glory, and a fine treasure for
all who possess it. If mighty kings come with many people, and an army, horsemen, and many chariots with
them, and if they seize the wealth of the lands and nations, plundering everything in them, they still could not
plunder the storehouses of wisdom, nor could they find its hidden riches. 4Q213 Frag. 6+7 (Wise 257)
"But when those of them who were left held firm to the commandments [mitzvoth] of G-D He instituted

His covenant with Israel forever, revealing to them things hidden, in which all Israel had gone wrong: His holy
Sabbaths, His glorious festivals...". (Wise pp. 54).
Qumran Qoheleth
Teacher (Assembler, Preacher of the Talmudim HaTziqim)
The QooK "Statute or Ordinance" of the Qahillah Shalosh
[Third Assembly of the Year])
Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15 as transliterated into Hebrew.
An Example of the Pesher Method of Interpreting Scriptural Texts
Y'rushah Bat Tzadok
II KINGS 15.33
KEN1 ((Y'Hi Ratzon) (Establish) CHAG (Festival) HEN (They or their) TA"AH Their Rooms or
Chambers DAY (Enough) TAPH (to play [beat] a Tambourine) SOOK (to smear or anoint oneself).
KEN ((Y'Hi Ratzon) Establish Heb., lit. "May it be Your Will") Birqat HaKohenim The Priestly Blessing of
B'Midbar Parshah Nasso (Numbers 6.22-27):
"And they shall put My Name upon the Children of Israel; and I will bless them."
(Note: All Scriptural Quotes, (as necessary, except for brevity,) and Qumran Scroll or Hebrew Texts referenced herein can be found in the
Appendices at the end of this work and are the author's own copyrighted calligraphy. All Rights Reserved. M.E. deHurst Publishing,
Jerusalem, Israel. For More Information Contact: <ezra_scribe@yahoo.com> OR <shomerbaithchur@yahoo.com>)

The Congregational response to Birqat Ha Kohenim that their Petition (for a Festival of Gladness Zeman Simchateinu - whereupon the Priestly Blessing) be "made [to stand] upright, sure or fixed."
B'Charivah Sheb'Ameq Akor: "In the ruin of the Valley of Achor; (or, with the Valley of Achor; or, For the
Valley of Achor) ... seventeen talents for a measure." (First location of Megillat HaN'Choshet having Greek
characters.) The prefix Bet can be read, In, With, or For. Thus, the following verse can be interpreted as turning
away the anger of the L-RD!
"And they piled a great heap of stones over him (Achan) which remains to this very day. Then the LRD'S
anger was turned away (from the Children of Israel). Therefore they named that place, The Valley of Achor
which it is called to this day." (Joshua 7.26)
V'Eth [Vav Conversive, Aleph, Thav], Aeymeq [Ayin, Mem, Quph] Akor [Ayin, Kaph, VAV Conversive,
Raish] L'Peetach Tiqvah: "And I will give her her vineyards [Che'rameehah Chet, Raish, Mem, Yud, Hay - Wise,
1 Appendix F for the definitions taken from Strong's Exhaustive Concordance and Dictionary.

"The Dead Sea Scrolls," [Fourty-ninth cache [pp. 196]; [ Ganat

Tzaddok - Gimmel, Nun, Thav; Tzaddi,

Daleth, VAV, Quf - Garden of Tzaddok- Wise, ibid. fifty-fifth cache, pp.197] from there, "And the
Valley of Achor is a door of hope; and she shall return (respond favorably) there, as in the days of her
youth, as in the day when I brought her [When She Dwelt in Booths] up out of the land of Egypt."
Hoshea 2.17
CHAG (Festival) The Third Aliyah of the Year "Chag Sukkot Chag Simcha" (Festival of Rejoicing in
Tabernacles): For the mound [of the assembly-Genesis 31.46-52, Joshua 8.28, 18.1] Tel Kochilat ... Six amot
(measures) for Tevilah (Ritual Immersion).
"So Joshua brought (assembled) all the Tribes (of Israel) before the L-RD." (Joshua 7.16) Another
interpretation can mean that "The salvation of the L-RD will commence when All Israel assembles for the
Festival of Sukkot (Feast of Tabernacles)."
HEN (They or their) B'vor

(For their examination and explanation - boring, digging of the pit or

cistern or reservoir - e.g. Genesis 37.17-28; place of hewn stones, "the salt pit" is figurative for "under
or below the steps" since the word bor can be read: literally, a pit, a cistern, fountain, or reservoir; or
figuratively, to examine or explain depending on the inclusion of the vav or the aleph in the word bor.
Here, the word has the vav.) Malach (salt) (Numbers 18.19).
"Elisha said, Bring me a new vessel for salt (the Eternal Covenant of Salt given to the Priests). So they
brought it to him. (Next verse: "So the L-RD said, I have healed these waters...." 2 Kings 2.20 (21)
This verse can be interpreted as the renewal of the Covenant (of Healing through the Priests' "Covenant
of Salt")."
TA"AH Their Rooms or Chambers (E.g. Ezekiel 40.12) (In the old House of Washing.... on the neck
[ledge]) B'Ma'arat Bayit HaMadach HaIshan B'roobad (2 Samuel 23.32, Genesis 45.14)
"But the Priests used the "Washer's Chamber" for their own washing (purifying)." 2 Chronicles 4.6
This verse can be interpreted as "the separation of the Priests by their own purification."
DAY (Enough [is their Festival of Sukkot] Shmot 36.5. B'vor Sh'neged HaShaar HaMizrachi .... ("In the
fountain facing the Eastern Gate [for Praise...]")
"And a great army of Assyriah camped at a field where the cloth was bleached near "the conduit of the

upper pool"." (2 King's 18.17)

"Hezekiah's history and his great deeds and the conduit which he made and the water which he brought
into the City (of Jerusalem) are recorded in the book of Chronicles of Israel." (2 Kings 20.20)
The former verse can be interpreted as, ""the armies of the field" [Levites who live in unwalled cities]
gathering near the conduit where garments are made white."
The latter verse can be interpreted as, "the history and great deeds of the Kings of Israel in bringing the
Law (Waters) of the L-RD (through the Prophets of Levi) into Jerusalem."
TAPH (to play [beat] a Tambourine, "golden timbrels." HaPena HaAcharat HaMizrachit kepher amoth
shesh ("From the farthest Eastern corner [Trumpeting stone explore] determine sixteen measures....") ("Our
daughters may become corner-stones...." Psalms 144.12, 118.22)
And Judah will fight at (or against) Jerusalem, and the wealth of all the Nations around Israel will be
confiscated." Zechariah 14.14
The verse can be interpreted as ""the controversy" Judah (the Kings [Praise] of Israel) has with the
inhabitants (Jewish and non-Jewish Nations) of Jerusalem who have stolen the wealth of Israel and refuse to
worship the King of Kings at the Feast of Tabernacles." (But see below for the Pesher interpretive paraphrase of
this verse.)
SOOK (to smear or anoint oneself. [with the Garments of Praise - as to overflow with honey] Yeshiyah
61.3), Tehillim 45.7-8 "Therefore has G-D, thy G-D anointed thee with the oil of gladness. All their garments of
myrrh... whereby they have made thee glad!" (Talmudim Kol Tehillim 45). B'vor .... B'Amod [Bet, Ayin, Mem, Vav,
Daleth]

b'Tzephonu ("In the great reservoir [of praise] stand or sway - e.g. wave or shake the Lulav and

Etrog [as a witness] while rejoicing in the Shekinah [Divine Presence] Eternally).
"We assembled at the Ahavah River for three days." We broke camp on the fourth day at Ahavah River."
(Ezra 8.15, 30)
"The L-RD told (commanded) me to assemble all the nobles and the rulers and the people that they
might be reckoned by genealogy. And I found a registry of genealogy of those who made Aliya at the first and
found written therein." (Nehemiah 7.5)
"And all the people gathered themselves together as one man in the street before the water gate; and
they spoke to Ezra the Scribe to bring the Sepher (Book) of the Law of Moses that the L-RD commanded to
Israel." (Nehemiah 8.1)

The first verse can be interpreted as "the "River of Love" of the Prophets, (e.g. Ezekiel 47.8-9)
assembling all the people of Israel for (Aliya or Immigration) the hearing of the sense of the Law; or, the love of
Israel that lasts for three days."
The second verse can be interpreted as "the Command of the L-RD is to be followed according to the
reckoning of their (Israel's) genealogy as prophesied by Ezekiel." (Ezekiel 45 through 48)
The third verse can be interpreted as "the willingness of the Nation of Israel to take the Law of the L-RD
and assemble for the Feast of Tabernacles after the reading of the Law of Moses."
All of these verses relate to the Hebrew words which have been transliterated from the Greek characters
found on the Copper Scroll which appear in the six "locations" or measures, viz: "deeds or Love for the L-RD" of
the People of Israel concealed in the Copper Scroll, even as the prophesy of Daniel was sealed up until the end
of days! In other words, the six locations, (names, places and things or items) listed in the Copper Scroll,
together with the Hebrew words transliterated from the Greek characters are a "sealed up" Pesher of Lamentation and Hope.
Concealing the Qumran Tzaddokite (Poetic/Prophetic) Pesher
The conversive vav being a unique scribal signature of the Tzaddokite Family of Scribes belonging to
the Priestly School of Prophets (Singers of Tehillim) indicates they followed after the Law of Moshe; for
whereever one finds the conversive vav in the Torah there you will find Moshe, Aaron and Hur (the Builders of
the Kingdom of Priests, an Holy Nation [Multitude], the Children of Avinu Avraham; because Judah [Praise] goes
up first).
Evidence for this is found in Psalms Scroll 11Q5. Following the Masoretic tradition that L'Olam means to
conceal, (cf. Shmot 3.15 "Shmi LOLAM v'Zeh Zikri l'Dor Dor."[in the Sandardized Masoretic Text of Shmot the
vav is "missing, as it were" from the word L'OLAM and transposed to, and this!") Tehillim 136.2, 5, 7 of 11Q5
evidences the scribal tradition not to conceal L'Olam [His Name is Kindness] "Praise HIM FOREVER! HIS
KINDNESS ENDURES FOREVER." "AND They shall put My NAME upon the Children of Israel." Numbers 6.2227. "The Priests, the Levites; and the Sons of Tzaddok...." Ezekiel 44.15 . Appendix

E.

As can be determined from, "The Complete World of the Dead Sea Scrolls," (Philip R. Davies, George J.
Brooke and Phillip R. Callaway, Copyright 2002 Thames and Hudson, Ltd. London;); there was a particular form
of scribal "full spelling" of Hebrew words in both the Psalms Scroll of Kever, or Cave 11 and in the Apocryphon of
Joshua 4Q378-79; and "Emanuel Tov has suggested that a particular kind of plene orthography is distinctive of a

Qumran scribal school (Davies. pp. 73, 122-23)."

Herem (Prohi[a]bitation or Consecration on [of] the
Pronunciation of the Sacred (Eternal) Name (The
Tetragrammaton).
Concealment of the vav in Masoretic texts would tend to be opposed by the Tzaddokite Scribal School
and most likely caused a split in the Jewish community. Although the Qumran Tzaddikim enacted a takkanah
equivalent to the rabbinical fences around the Torah; (e.g. Shmot [Exodus] Parshah Yithro [19.12, 23] set
boundaries for the People [ cf. 19.5 curious treasure]; Ecclesiastes 22.28 ancient landmarks boundaries
Devarim 27.1 through 8; (herem, lit. ban or consecrated but prohibited thing for common use VaYiqra 22.3) on
the oral pronunciation (lit. vain or false utterance, in the peshat plain sense of the (P[esh]a{t] R[emez]
DraSodH) [Achronym to wit, Ha (the) Achronim for, Pardes lit:] the Garden of the Torah interpretative method
of Torah exposition; and the Talmud records the repulsiveness of the Parushim Pharisees - to the killul
HaShem [lit. desecration of G-D's NAME] contracts bearing the NAME being cast forth into garbage heaps....
[Rosh HaShannah 18b.]; [cf. Sanhedrin 10. Qari oh Ketuv, pronunciation as it is written.]; the Hasmonean
Dynasty of Cohenim v'Levi'im, the Tzaddokite Priests of the Qumran Kehillat loosed the Selucid Greek
decrees or ban on speaking the Divine Name aloud, together with a ban on, sanctification of the Sabbath,
Circumcision, and requiring all Jews to commit idolatry; while the Pharisees forbid only the utterance of the D. N.
without good reason or purpose, shevah (Shin, Vav, Aleph); the B. T. Tractate Nedarim 8b compares those
who fear to utter the D.N. as those upon whom the sun of righteousness shine - [pesher achshav right now,
Malachai 3.20] and Tehillim 144.8 compares vanity to false-hood; cf. Ezekiel 13.7 vain visions and
prophesying; there was no ban on Writing it as it IS Written [in Paleo-Hebrew].
Clearly, there is no Torah ban on uttering vows In the D. N. as the Torah commands Deuteronomy
6.13; 10.20; [no false-hood in] swearing or taking oaths, vows or being a witness to falsehood - false courts
which is equivalent to saying the Shema (Hear, Obey and Understand), as: Shin, Mem, Aleph, Perhaps the
L-RD is our G-D rather than as it is written: Shin, Mem, Ayin, the Enlarged Ayin and Daleth meaning that the
Nation is witness that HaShem is Our G-D! Cf. 1 Sam.19.6; Ruth 2.4; Tehillim 118.26.
HaShem's NAME is MENTIONED as an Eternal Memorial of the Exodus. Shmoth 3.15 Ziqri My
MEMORIAL. (In every place that I cause MY NAME to be Azqir Aleph, Zayin, Kuf, Yud, Raysh; Mentioned,
there I will COME and Bless You. Ex. 20.21) Cf. Ex. 23.13 Tazqiru; Joshua 23.7 tazqiru; Zechariah 14.9
Joel 3.5 [2.32]

One may not doubt in one's heart and say, perhaps.... [shin mem aleph] HaShem is the G-D of Israel
and simultaneously shaker, lit. bear false witness against one's fellow! Exodus 20.16; 23.1
Substitutions for the Divine Name
Substitution of Adonai for the D.N. was considered heresy and idolatry; not because this would have
been seen as "taking away from the Torah" in violation of the precept: "You shall not add to or take away from
the word that I command you...." "you shall not add thereto, nor diminish from it." Devarim (Deuteronomy) 4.2;
12.32; but because it makes the D.N. [or, the Shekinah as personal possessive, rather than collective [national]
cohesion (the Shema Elohaynu (lit. Our GD; Devarim 6.4,).
Substitution of Adonai for the D. N. still follows the Pharisaic tradition in the Masoretic text to conceal the
D. N., as the cholam (vav) is concealed in the Name, Adonai of the Masoretic text but not in the Qumran
Scrolls. (Appendix E)
Examining the Enigmatic Greek Letters of the Copper Scroll 3Q15
The sod or concealed value of the Greek letters transliterated into Hebrew and the use of Gematria (The
Hidden Wisdom, the Hebraic Values of the Aleph - Bet:
the 17 talents of silver
the 42 talents of silver
the 10 talents of silver
the 40 talents of silver
The 17 talents of silver ("kesef "silver" talents can be understood as the Talmudim (Students of the Torah
Scholars) who rejoice in the New Moon and at the Festival of Sukkot; zahav "the gold" can be understood as the
Tzaddokite Priesthood [scholars versed in the hidden wisdom of the prophets] who "shine like the sun's rays"
upon the Harps, Cymbals, and; as well, their Daughters' [of Tzion as it were, the Daughters of Yarushah]
"Tambourines" Malachai 4.2.") (Note: Malachai 3.2 - "And he [the Messenger of the Covenant] will sit like a
refiner and purifier of kesef [silver]: and the Messenger will purify the sons of Levi, and purge them like silver and
gold, that they offer to HaShem offerings of righteousness." "The Law of Your Mouth is better to me than
thousands of silver and gold!" Psalms 119.72)
These "talents" (monitary measures [middah k'neged middah middot] are the equivalent of 123 Quph
(=100); Khaf (=20 e.g. the Crown-Keter); Gimmel (=3 camel; to bear a burden). The Conjunctive and Conversive
(Concealing) Vav "and, [that is, the SIX locations of the Copper Scroll Treasuries possessing Greek Letters in
this "Lamentation of Hope"]; vav having the value of six in Gematria; or the use of the vav as the conjunctive for

the tambourines of the Qook Statute of Sukkot". (Note: Sechakah [Samech, kaf, kaf, aleph] can be read or
pronounced Sukkah: Both Jericho and Sukkot are associated with Joshua (Joshua 5.10-6.27, Nehemiah 8.17)
and the Children of Israel settling the land. Caches twenty-three, twenty-four, and twenty-seven: "In the cairn
[monument or memorial for] of the Valley of Sechakah....; At the head of the aqueduct of the Valley of
Sechakah....; In the grave ... from Jericho to Sechakah." The Dead Sea Scrolls, A New Translation, Wise,
Michael; Abegg, Martin, Jr.; and Cook, Edward; Harper Collins Publishers, San Francisco, 1996 pp. 193, 194
The full spelling of the words Olam and Olamim in the Psalms passages in the Qumran Scrolls - with the
Vav placed inside the Ayin indicates a revealed siman (sign) to the reader. This may refer to the mystical state
one attains by Bittul haNefesh, "anihilation of the soul" (and merging with HaShem) through prophesy (Psalms)
in conjunction with obedience to the Torah to establish the Eternal Throne of HaShem here on Earth.
Builders of Praise
1 Kings 8.13 states the Eternal (Olam) Dwelling place of HASHEM:
13 I have surely built Thee a house of habitation, a place for Thee to dwell in for ever.
And King David is to (rule)(s) over the House of Israel FOREVER: (1 Chronicles 28 4 Howbeit the
LORD, the God of Israel, chose me out of all the house of my father to be king over Israel for ever; for He hath
chosen Judah to be prince, and in the house of Judah, the house of my father, and among the sons of my father
He took pleasure in me to make me king over all Israel. 1 Chronicles 28.4)
An argument can be made in the strongest terms that David is "King over Israel Eternally " (or, forever)
which includes the era of the Moshiach. All Israel must include those resurrected from the dead. (But see also
Psalms 89.28-38.) Note: The Covenant of Salt is an euphism for an Eternal Covenant! It was said of Pinchas
that he was given an eternal covenant!
Ezra 3,2, 8, 3.9-13, 5.2;
The builders laid the Foundation of the Temple, they set the Priests in their Apparel with Trumpets and
the Levites with Cymbals to Praise....
1 Chronicles 3.17, 6.31, 32, Continued with singing UNTIL Melek Shlomo laid the Foundation.... Tehillim
90.13 (ayd motay: "how long or until when")
1 Chronicles 9.33 And these are the singers, chief of the fathers of the Levites, [...] in the CHAMBERS,
[Were] free, for they were employed in [that] work day and night.
1 Chronicles 15. 11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel,
Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,

12 and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both
ye and your brethren, that ye may bring up the ark of the LORD, the God of Israel, unto the place that I have
prepared for it.
16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of
music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.
27 And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers,
and Chenaniah the master of the singers in the song; and David had upon him an ephod of linen
28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the
horn, and with trumpets, and with cymbals, sounding aloud with psalteries and harps.
1 Chronicles 16.27 Honour and majesty are before Him; strength and gladness are in His place.
1 Chronicles 16.35 And say ye: 'Save us, O God of our salvation, and gather us together and deliver us
from the nations, that we may give thanks unto Thy holy name, that we may triumph in Thy praise.'
Praise Leads to Prophesy (Anointing) and Sanctification
As can be easily determined from 1 Chronicles 25.1-3, praise of HaShem leads the worshiper to
prophesying in the sense of personal anointing and eventual sanctification through obedience to the
Commandments of HaShem.
1 Chronicles 25.1-3
Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and
of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number
of them that did the work according to their service was of the sons of Asaph: Zaccur, and Joseph, and
Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the
direction of the king.
Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six;
under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD.
1 Chronicles 29.9 Then the people rejoiced, for that they offered willingly, because with a whole heart
they offered willingly to the LORD; and David the king also rejoiced with great joy.
17 I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the
uprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, that
are present here, offer willingly unto Thee.
20 And David said to all the congregation: 'Now bless the LORD your God.' And all the congregation

blessed the LORD, the God of their fathers, and bowed down their heads, and prostrated themselves before the
LORD, and before the king.
21 And they sacrificed sacrifices unto the LORD, and offered burnt-offerings unto the LORD, on the
morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink
offerings, and sacrifices in abundance for all Israel;
22 and did eat and drink before the LORD on that day with great gladness. And they made Solomon the
son of David king the second time, and anointed him unto the LORD to be prince, and Zadok to be priest.
2 Chronicles 29.27, - 31;
And Hezekiah commanded [...].
Moreover Hezekiah the King commanded the Levites to sing Praise to the L-RD with the words of David
and of Asaph the Prophet. And they sang Praises with Gladness....
Then Hezekiah answered and said,
Now (Achshav) you have consecrated yourselves....
Nehemiah 8.17 And all the congregation of them that were of the captivity made booths, .... And there
was very great gladness.
Nehemiah 12.24, 27, 30, 44-45, - 47;
Dedicated the Wall with Praise, Thanksgiving, Cymbals .... to keep the dedication with gladness....
For G-D had made them rejoice with great joy... so that the joy of Jerusalem was heard even afar off."
Prophesy of Zechariah 14.16:
"And it shall come to be (viz, It [Chag Sukkot] came to pass; ve'yahi can be read, vo'yahi as there are no
vowels in the original Hebrew text) that every person that are left of all the Nations (Ha Goyim, Hey, Gimmel,
Cholam [conversive vav, future tense to present tense], Yud, Mem Sofit) that came (come, as in Judah Zechariah 14.14, etc.) which come against Y'rushalayim shall [present tense - observe the command to make
Aliya; that is, they] (Vav conversive [rather than "and" because in this context, all the Nations includes the Nation
of Judah - 2 Kings 18.1; 21.7, 16; cf. 2 Chronicles 33.1-13] Ayin, Lamed, Shurook) (or present tense) go up to
Y'rushalayim year after year to worship the Eternal King, the L-RD Tzayva'ot, and (ve'alu can be read, vo'alu, as
before, with the word, vo'yahi, "they" observe, present tense, because the yud at the beginning of a word speaks
of the personal, present tense) to observe Sukkot (the Feast of Tabernacles).
Depending on the PROPHETIC context of the passuk in question, where the conversive vav appears in
the middle of a word, the prophetic "consealed" tense aspect of the verb changes the past tense and future

tense into perfect, present tense because, prophetically speaking, the past or future is ALWAYS present, (viz,
ACH'SHAV); that is, right now in the mind of the prophet when in that state of thought; regardless of whether the
passuk is read in the peshat (plain, literal) sense of the verse, the remez, drash, or the sod, that is, in the Pardes
Shel Torah (Garden of the Torah). What this introduces to us is another (ancient) form of reading the TANAK;
the Pesher, a sixth method of interpreting the Hebrew Bible (TANAK) and a new, as it were, rule of Hebrew
Grammar. For, raz and pesher give the reader the entire sense of Tanak as the first stage of prophesy is raz and
the revelation or sense (interpretation) of the Prophesy (where theTanak is, in it's entirety raz) is the Pesher.
Thus, the passuk (verse) in the Pesher interpretation using the conversive vav would read: "Aliya
(Ascending or Emmigration for the Festival of Tabernacles) is observed by all Nations the remnant that engaged
in the war at Jerusalem come year by year for the Feast of Tabernacles, to worship the L-RD Tzayva'ot, the
Eternal King of Kings with eternal rejoicing!"
Verses of Pruning
"Pesukei D'zimrah (Pesach Machzor - Explanitory Notes page 232) Copyright 1990 Mesorah
Publications, Ltd.
Leviticus 25.4 Pesukei D'Tizmor:"
"The Sages taught that one should set forth praises of G-D before making requests of Him (Berachot
32a). .... Accordingly, Pesukei D'zimrah mean 'Verses of Praise'. However, many commentators relate the word
d'zimrah to the verb tizmor (prune) V'Yikrah 25.4. In this view we now recite 'Verses of Pruning,' which are
designed to 'cut away' the mental and spiritual hinderances to proper prayer."
Mizmor L'David; Mizmor Shir L'Yom HaShabbat, etc. - Zimrah to sing. The Zayin having the value of 7
in Gematria: equals the Seven Locations according to Wise, Abegg, and Cook. (pp.193, col. 4 treasure
cache 18).
Solomon's Prayer: 1 Kings 8.38-40, 41-43.

"Thou art enthroned upon the Praises of Israel." (Psalms 22.4)
Gates of Righteousness
Psalms 118.19 -- 20, 22, etc.
"Open for me the gates of righteousness: I will go into them , I will Praise HaShem: This is the gate of
HaShem, into which the righteous shall enter.
"The stone which the builders rejected is become the head-stone of the corner." Isaiah 62.6-7 "I have set

watchmen on thy walls...and till I make Jerusalem a praise in the Earth."

Messianic Pesher
1 Peter 2.5, - 9
"Ye also, as living stones, are built up as a spiritual house, an holy priesthood to offer up spiritual
sacrifices...."
6) "... Behold, I lay in Zion a Chief Cornerstone...."
(9) "... that ye should shew forth the praises of him who hath called thee out of darkness into his
marvellous light:".
Karaite Pesher
In examining Yefet ben Eli's Karaite method of interpreting prophesy, one finds the same type of
"prognostic exegesis" (present tense expounding, rather than the historical, limited time-line [peshat] exposition)
of the Prophetic books of the Bible, whether Daniel, Nehemiah, Zechariah or the Psalms as that type or method
of the Qumran Sect or those of Judeo-Messianic Christians. (See: Polliak, pp.165-166, and notes; - Where Lies
the Pesher. (Retrieved:<http://www.biu.ac.il/JS/JSIJ/4-2005/Polliak.pdf>)
Even as the Rabbinical method of interpreting the Bible uses the mnomic "PARDES" (Garden of Torah)
for the four levels of interpretation, so too has the Qumran and Karaite Communities in their use of the term
Pesher: Pitron Shneim Asar, (Opening the One Hundred and Twenty Gates [to Dreams]?) "Hence, the Hebrew
and Aramaic cognates pooshar/pootar (literally: loosening/opening mysteries - razim) refer to those individuals
who possess the special gift of being able to foretell the future (on the basis of a dream or prophecy") or see the
present reality in the context of prophesy which is relevant to the present generation.
The Pesher attempts to reveal the hidden (nistarot), based upon the apparent (niglot) historical vis-avis prophetic present generation. Polliak,

pp.165-166, and notes; - Where Lies the Pesher. In this sense,

even though the Scroll may not have been intended by it's writer(s) to be in the form of a Concealed
Pesher; the Scroll has exegetical value. The Pesher example given herein above, as a present form,
style, or technique of unsealing or loosening of the Greek characters through Biblical exegesis
(transliteration, heyqesh - literally, comparison) is consistent with the Qumran sect's search for
"Wisdom, Ritual Purity, and Understanding End of Days Prophesy." It is a revelation (to wit, Midrash)
of the Hebrew implied sense of the Enigmatic Greek characters "hammered" into the Copper Scroll.

Through transliteration and interpretation the Hebrew remez (hinted at) it is the statute or kook
"for the end of days" Festival of Tabernacles (Kookat Chag Sukkot) prophesied by Zechariah. The
labour required by the "Coppersmith" to hammer out the Hebrew and the Greek characters implies a
Hasmonean method of remembering the period and influence of Hellenism on the Jewish Community
for which the Maccabeans laboured (fought) so vigorously to eradicate.
A Maccabean Connection?
One of the leaders of the Macabeen Revolt, was nick-named, HaPat-teesh? Lo, (no) not pateesh, but:
HaMaq'qab'bah, The Hammer: Judas Maccabeas! Is there any connection to the Hasomean Dynasty and the
hammering of a scroll meant to last into posterity? (Note: Judges 4.21, 1 Kings 6.7, Jeremiah 23.29, 50.23)
That the Scroll mentions Mt. Gerazim should not surprise anyone. This siman indicates the campaign of
Yohanan Girhan (John Hyrcanus), against the Samaritans for which Girhan atoned for the usurpation of the
Throne by the Hasmoneans; which by Torah law should have been handed over to the House of David once the
Maccabean Revolt was successful. As well, Mt. Gerazim was the place usurped by the Samaritans, which the
Torah designates as the place where six tribes (e.g. Judah) shall bless (Deuternomy 27.12).
Because the Torah is silent as to the penalty for usurpation of the Throne, and we have an example in
the Torah of a penalty for the avera of a whole segment of the people but the Torah did not give the penalty
beforehand, this example may very well serve as an explanation of the penalty for usurpation of the Throne by a
tribe not designated to sit in power ruling the people as was commanded by Moshe.
The Tribe of Levi became the designated Tribe for the Priesthood when the First-born of every tribe
forfeited that right, just as all Semites (sons of Shem) forfeited the right of priesthood when Melchizedek blessed
a man, Avinu Avraham first and then HaShem. B'rashith (Genesis) 14.19, Sh'mot (Exodus) 19.6, B'midbar
(Numbers) 3.12.
Thus, we can use the analogy of the above examples of penalties to set forth a case for the penalty of
usurpation of the Throne of David (Judah): Judah forfeited the right to have all his descendants rule (as in a local
governor) amongst the Tribes; by the avera of Ya'acov's son Judah; and, the Nation forfeited the right to have
HaShem rule over them and elected to have a king like all other nations, so HaShem instructed a prophet,
Samuel ( a priest, a Levite by Tribe) to anoint Saul, a man of the Tribe of Benjamin as king to lead the People.
Saul forfeited the right to have his Tribe rule over Israel by his avera and HaShem instructed Samuel to anoint
David, a man of valour of the Tribe of Judah as King. The Torah prophecies, "Judah [praise] shall go up first!"

This brings us to the matter of David ruling eternally over the Nation of Israel. Chazal, the Sages,
Rabbonim and Moreh (teachers) say that the Moshiach (Messiah, or anointed elect one) shall be one of David's
sons or offspring, soly through Solomon! The root [scion]of David. Since there are no genealogical documents
that could emphatically state whether or not someone is a descendant of David, This "root" must therefore mean
the essence of David, that which remains of David, buried on Mt. Zion in the City of David (or where-ever David's
remains rest, since that too could never be proven) which shall be brought back to life at the resurrection from
the dead. Note that Ezekiel prophecies of the resurrection of the dead, in a vision of the Valley of Dry Bones!
On the complete opposite side of the argument concerning who Moshiach is as has been historically
claimed, is the Messianics who claim the Moshiach is a descendant of David through Nathan. For several
reasons we need not concern ourselves with the claims of the Messianics, who say a certain rebellious son, a
Siccari executed by the Romans is the Messiah and shall return. Any educated person, whether of the Jewish
Faith or a non-Jewish person can easily discredit those claims.
However, let us consider that the Ben Sorer, a Siccari whose follwers claimed he was descended from
Yechonia who was cursed to never have a son sitting on the Trone of David who will prosper, challenged the
Pharasees while quoting Tehillim 110.1 and asserted the passuk referred to his destiny to ascend to the Right
Hand of the Father.

The Messianic Doctrine

First, lets examine Yeshkis assertion that he was destined to ascend to the right hand of the
Father. He quoted, in part, Tehillim (Psalms) 110.1 to allege that he was a son of David who possessed
this destiny and it was asserted to the community that David was prophesying about the Moshiach in
Tehillim 110.1.
This assertion is an erroneous understanding of the Tehillim in question because it has a more
literal, basic (foundational) or linguistic understanding than the Messianic or mystical and prophetic
interpretation given by Yeshki and his talmudim.
Identifying both the author (one [unidentified] who writes TO David) and subject, (Ladoni), of
the Psalm will serve the important purpose of eliminating false doctrines and heresies propounded by
the Messianic and other Christians.

This verse reads in pertinent part:

LDavid Mizmor, Noom HaShem, LAdoni, Shev limini, ahd.
(To David, From Singing [or who Sings]; the Word [assurance or testimony] of HaShem, to
(David) my Lord, Sit at my Right, till .)
According to Matthew (22.41-46), Yeshki (Jesus) quoted this verse, alleging:
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of
Christ? whose son is he? They say unto him, [The son] of David.
He saith unto them, How then doth David in spirit call him Lord, saying,
THE LORD said unto my Lord, Sit THOU ON MY RIGHT HAND, TILL I MAKE THINE
ENEMIES THY FOOTSTOOL?
If David then calls him Lord; how is [in what way is] he [Moshiach] his son?
Although Yeshki quoted this verse to the Pharisees and later (allegedly according to the Notzri)
asserted the doctrine of the Divine ascent of the Moshiach (Messiah) to Ca-ia-phas, the High Priest
when he was (allegedly, according to Notzri history) brought before Our Sanhedrin; and the same
theological position was asserted in Acts 2.29, 34 by Peter that David had not been resurrected from the
dead; this is a passuk (verse) taken completely out of context.
For two or more reasons we should emphatically reject any Judeo-Christian (Messianic)
teaching regarding Tehillim 110.1:
1. Rabbi Yishmaels rules pertinent to hekesh (comparison [of verses]) in the Psalms show us
the peshat (plain, literal sense of Tehillim 110.1; and, even though Rashi and the Sages explain the
meaning of the passuk to refer to Avinu Avraham (my Master, whom the world called, etc.); as I
will carefully explain through hekesh, the passuk refers to Melek David; although this explanation
presents no difficulty with respect to whether it refers to Avraham, David, or the Moshiach in another
generation. (1 Chronicles 21.15, 23; Since David reigned over all of Eretz Yisrael, even from the
distant provinces, [e.g. Syria, Modern Day Iraq, Egypt, etc.], and Ornan, the Jebusite called David,

Adoni [my lord], it only stands to reason that when the people of those distant provinces paid tribute to
David, they did so while referring to David, as Adoni [my lord]; therefore, it is reasonable to say that
Adoni in Psalms 110.1 refers to Melek David.)
2. The textual and historical inconsistencies of Acts 7.14 (Seventy-five Souls), 15 (Jacob and
Joseph buried in Shchem) when compared with Genesis 46.27 (Seventy Souls), 50.13 (Jacob buried in
Machpelah), Joshua 24.32 (Bones of Joseph buried in Shchem) precludes any potentially accurate
reliance on Christian scripture, doctrines, or theology derivative of their Messianic scriptures where
there is not other (e.g. secular) writ that may support such doctrine(s).
3. The Test of a Prophet as found in the Torah (Devarim 17.2-13, 18.18-22) tells us what is to be
done to one who prophesies falsely.
my Lord ADONI
Contrary to the Christian claim, the Psalm 110:1 is the strongest proof and provides irrefutable
linguistic evidence that the Messiah is NOT Deity!
As we know, the Jewish Bible was written in Hebrew, and was orally transmitted in the Hebrew,
Aramaic and Greek languages. Therefore we must in the first instance go to the Hebrew language and
find the words lord in Hebrew, and then we can properly analyze and more fully understand the verse.
If one reads the text in Hebrew, one will find that the word lord, which is used in reference to
the Messiah, is Adoni. Basically here is the verse again except this time I will transliterate the Hebrew
word in brackets:
("The LORD [YHVH] said unto my Lord [ADONI], Sit thou at my right hand, until I make
thine enemies thy footstool.")
The first thing that one should notice is the clear distinction. The verse reads, "HaShem said to
Adoni." If the writer prophesying [affirming] to David really believed that the Messiah was G-D then
he couldve made it emphatically clear by saying HaShem said unto my HaShem.

The major problem for the Christian and the proverbial nail to the coffin is rather simple:
The word Adoni in the Jewish Bible is NEVER used in reference to G-D. The word Adoni when
used in the Jewish Bible is ALWAYS referring to men! That is, when referring to leaders and judges
amongst the people of Israel, Adoni is the word that is used in a particular context as a position or place
of honor!
The reader must not get confused. In the Hebrew language there is the word Adoni, which is
what we have here; and the word Adonai. Yet these are two different words. In fact, in the Hebrew text
of the Jewish Bible, the word Adonai is sometimes used when referring to G-D. So, if the Christian
position is correct, it makes one ask why wouldnt the Psalmist have used Adonai rather than Adoni in
this passuk?! Yet, even IF the Psalmist called the Messiah Adonai it wouldnt make the Messiah G-D
because the word Adonai is also used for men as well!
The fact that the writer used the term of honor [Adoni] for the Messiah is a clear indication that
David's Psalmist did not believe that the Messiah was G-D, as the word Adoni is never used for G-D,
but rather for leaders and judges. Thus, neither the Psalmist nor David believed that the Messiah was
G-D; rather they believed that the Messiah was a leader, a righteous servant and prophet of G-D.
This is also why the faithful Jews have never believed that the Messiah was G-D, and this verse here is
one of the primary reasons for this belief!1
HaShem's Promise to David
What concerns us here is the plain meaning of the promise HaShem made to David that he would rule
eternally over the House of Israel. This promise, this PROPHESY was not only made unconditionally, but it was
reaffirmed several times in the Tanak. The promise or prophesy that one of David's sons through Solomon would
conditionally sit on the Throne of David was dependent upon that descendant being righteous.
Yet, the Tanak states plainly,
"For

the children of Israel shall sit solitary many days without king, and without prince, and

without sacrifice, and without pillar, and without ephod or teraphim; afterward shall the children of
Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the

LORD and to His goodness in the end of days." Hoshea 3.4, 5 JPS.
The Raison d'tre of this paper and the END of DAYS raz and pesher revelation of the Greek
characters found upon Megillat ha'Nechoshet transliterated into Hebrew explains that King David is
eternally King over All Israel. This can only be understood as David's Resurrection together with the
1 For a more throrough examination of the absolute rejection of ben Sorer - Yeshki as equal with HaShem and whether the
Moshiach possesses Divinity, see: Divinity of Moshiach published by this author on 12-13-2008.

People willingly singing the Tehillim, the Psalms of David and entroning HaShem and David
throughout their history, simultaneously enthroning BOTH HaShem and David!
Because HaShem's promise to David that HE would be King over Israel ETERNALLY was an
unconditional promise, yet the promise to David that one of his sons/descendants would conditionally
sit on the Throne of David and the prophesied text of Hoshea given above contains a Baal Tshuvah
movement and point in time wherein we can emphatically state "after many days, and a return and a
seeking of HaShem and David their King;" in the latter days, we can say with confidence, now the
children of Israel possess a pillar, an ephod and a teraphim which are euphisms for one fully revealed
"pillar" - Torah [prophesy, for Torah as a whole as revealed through the Tanak is prophesy], one single
ephod - garment [Praise], and one teraphim - spiritual awareness or mystical anointing through Praise
[teraphim being a metaphoric synthesis of angelic and human, meaning the cherubim attached to and
upon the mercy seat within the Holy of Holies of the Mishchan - Tabernacle] for it was the avera of
worship at, with or for a pillar, an ephod and teraphim which historically led to Israel having and losing
a king! With confidence we can say this Baal Tshuvah movement encompasses the whole of the
Israelites who first seek HaShem, their G-D (Ruler) and David their King (Prince) for HaShem calls
David his Prince and David himself referrs to himself as a prince. Ezekiel 37.25 It is HaShem who is
King!
How do we know this? David, at the moment of resurrection is prince as HaShem demonstrates
His Kingship by the act of resurection! Thus, David is subordinate and HaShem is Superior.

Valley of Achor
In each instance, Lot, the Angles, his wife and the pillar of salt, Achan, Joshua and the
babylonish ephod, and Rachel, Ya'acov, Laban and the teraphim which historically "opened the door"
for Israel a) to sin, b) confess, c) make t'shuva, and find redemption through HaShem's Mercy and
Substitutions: Ruth the Moabites, Leah, the concubines and the Tribes, and David, Michal, Bath Sheba,
Praise and mystical anointing!!!
It should come as no surprise that Megillat haNechoshet begins with the referenced, Valley of
Achor, which is the beginning of the Children of Israel's conquest of the land in the days of or age of
Joshua. It ends with a reference to the "dry well" implying Joseph, Egypt, Galut, Avodah, and the
redemption and substitution of Moshiach ben David for Moshiach ben Yoseph! Yoseph's coat of many
colors or a garmet of rainbow color implies the covenant of Noah and the Universal reign of HaShem
and Knowledge of HaShem, the inclusion of all of humanity in the end of days ascending the Temple
Mount during the Feast of Tabernacles - Sukkot.
From a mystical Qumran Pesher-interpretation of the Copper Scroll, the End is in the
Beginning. It was a single avera, a "coveting" of an ephod which set the pattern of the House of Judah
to be disobedient yet discover HaShem's forgiveness, covering [a garment] and acceptance/anointing
through Praise. Yet Achan did not just covet and take an ephod, he took a little more, he took silver and
buried the ephod along with the silver. The Copper Scroll ends with not just a reference to the dry well
but to the graves which are near to it's opening! Graves which are open implies the Resurrection! The
Valley of Achor is said by the Prophet to be a door of hope! How can the death and burial by a heap of
stones for the avera - sin, disobedience and coveteousness of a man of the Tribe of Judah be an opening
of hope? Silver was the instrument of redemption, substitution in the event that there was no animal
sacrifices. Joseph was sold for silver. Joseph was sold from a dry well in the North! It was false
testimony (his unknown grave - he must be torn to pieces) that brought his father to mourning and
honest reporting a second telling as it were, of his rise to power which brought redemption. It was the

carrying the bones of Joseph which reveals the truth about which which monotheistic religion bears the
truth. Joseph is a symbol of truth, repentence, kindness (gimiluth chassadim) without reward, and hope
for a future place of rest! Pesach Sheni, a second redemption through substitution, assimilation, slavery,
adoption and pleading for inclusion in the National Life of the People of Israel, and finally a place of
rest, honor and rememberance. Substitution: Ephraim and Menasseh, Assimilation: Joseph married a
foreign wife, Slavery: Labor with no defined - godly purpose, Tribal Adoption: Ephraim and Menasseh,
Pleading for Inclusion: Ritual defilement for bearing the bones of Joseph, and a Final Place of Rest,
Honor and Rememberance: Burial in the Land of Israel, Honoring and Remembering the deeds of the
past generations, the dead whose deeds evidence a Hope of Resurrection without reward for attending
the dead - the concept of gimiluth chassadim stands for the proposition that the greatest level of
kindness is attending the dead for which there is no designated reward neither in this life or in the life
to come. Rememberance of the dead implies truth! There is one truth apparent about how a society
treats it's dead. The first is how we record their place of burial. Jews know where Yoseph was buried.
They truthfully recorded that place and thus they bear truth.
Those who neither honor the dead nor bear the truth about the deeds of the dead and where their
dead are buried is a society which does not respect the living! If anything, Megillat haNechoshet is a
testimony of hope, an eulogy of The Jewish Temple, Kings, Priesthood, National and Universal
Worship/Life and hope of it's Universal redemption! Copper is so abundent that it serves as a substitute
for everyone, it serves as a reminder, as a redemption if only humanity would look up, would look to
HaShem's Smallness and Humanities even smaller nature, for humanity is compared to the smallest of
mineral elements (sand, salt, dust, ashes) and yet, HaShem is compared to the most abundent yet lowest
of mineral elements (copper), brass [iron2 mixed with copper] silver and gold being rarer and reserved
for more refined, distinguished or dignified purposes in Torah or Tanak. Brass (Nechoshet/Barzill,
Nefil/Beyn, Nazir/Bimah) being the swordsmith and warriors metal, Silver (Kesef, Kinyan, Ketuvah)
being the purveyor or acquirer's metal, and Gold (Zehav, Zechor, Zechan) being reserved for "royalty!"

Here we see that the Prophet Hoshea speaks of the Children of Israel seeking, first HaShem and
then, secondly, David their King. This is the reversing of the avera of that which transpired in the days
of Samuel.
The Strong Hand of HaShem
"I am the Lord, your God": Why is this repeated? So that the Israelites should not say, Why
did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive
reward? We will not perform [them] and not receive reward! [Therefore, God says,] I am your King,
even against your will. Similarly, it says, [As I live, says the Lord God,] surely with a strong hand
will I reign over you (Ezek. 20:33).
So what is the "Strong Hand" of HaShem? Tehillim 110.1 referenced in prophecy concerning
David, the Strong - Right Hand of HaShem. It also says, "wait upon me until I make your enemies your
( Engraved with a pen of iron. Jeremiah 17.1)

footstool!!!" Thus we see that HaShem shall defeat the enemies of "David;" here, David is an euphism
for Israel as a whole since it is David who united and unites the People and who ruled over and will
rule over the entire nation and land! This was an unconditional promise made to David! While David
did rule over all Israel and all of Zion, there are Israelites whom David has never in person Ruled Over
them. But as long as the people fulfill the last precept of David by singing Praise to HaShem, David
continues to Rule Over All Israel! HaShem wants, desires, longs for a Kingdom of Priests, a holy
people who, like Moshe, and the Elders have the Spirit of Anointing/Prophesy and this happens only
with Praise; for Praise, singing Tehillim is the only vehicle wherein the entire people can "anoint"
themselves as a collective body!
HaShem Sends an Evil Spirit
1 Samuel 16:14 "Now the spirit of the LORD had departed from Saul, and an evil spirit
from the LORD terrified him."
15 "And Saul's servants said unto him: 'Behold now, an evil spirit from God terrifieth thee. 16

Let our lord now command thy servants, that are before thee, to seek out a man who is a skilful player
on the harp; and it shall be, when the evil spirit from God cometh upon thee, that he shall play with his
hand, and thou shalt be well.' {P} 17 And Saul said unto his servants: 'Provide me now a man that can
play well, and bring him to me.' "
23 "And it came to pass, when the [evil] spirit from God was upon Saul, that David took the
harp, and played with his hand; so Saul found relief, and it was well with him, and the evil spirit
departed from him. {P}" 1 Samuel 16:23
2 Samuel 6.5 And David and all the house of Israel played before the LORD with all
manner of instruments made of cypress-wood, and with harps, and with psalteries, and with timbrels,
and with sistra, and with cymbals.
2 Samuel 6:14 And David danced before the LORD with all his might;
and David was girded with a linen ephod.
21 And David said unto Michal: 'Before the LORD, who chose me above thy father, and above
all his house, to appoint me prince over the people of the LORD, over Israel, before the LORD will I
make merry.
The Redeemer of Israel
So how can we know the Moshiach is King David resurrected from the dead? First, let us look
at what Tanak says about the Redeemer of Israel.
Isaiah 43:11 "I, only I, am HASHEM, and there is no deliverer aside from Me."
While it is obvious that HaShem and HaShem alone is the deliverer, we find in fact that
HaShem uses human beings as deliverers execpt where a Divinely Manifested Miracle such as Yam Suf
shows HaShem's salvation. But, it took Moshe's faith and his obedience, the lifting up and stretching
forth of his staff over the sea, for HaShem to bring salvation, and yet, the People sang praises to

HaShem and gave HaShem the credit and honor. Does HaShem and did HaShem need [a] Moshe to
preform the miracle? Of course not. But human beings take part in the redemption of HaShem.
Isaiah 51:12
"I, only I, am He Who comforts you; who are you that you should be afraid of mortal humans
and of men who will be made as grass?"
"Israel said to the Holy One, blessed be: Have you not redeemed us already through Moses and
Joshua and the judges and kings? Yet now are we to return to be enslaved and be ashamed, as though
we had never been redeemed?
The Holy One, blessed be he, said to them: Seeing that your redemption was at the hands of
flesh and blood, and your leaders were men, here today, tomorrow in the grave; therefore your
redemption has been a redemption for a space. But in the time to come I myself will redeem you; I,
who am living and enduring will redeem you with a redemption enduring forever; as it is said: O
Israel, that art saved by the Lord with an everlasting salvation (Isaiah 45:17) Talmudic Aggadah, trans.
by Nahum N. Glatzer, Judaic Tradition, p.238
Now let's look at what the Rabbanim say about the Redeemer, Moshiach. One quote should
suffice: "If he is among the living, it is one like Rabbi Judah; If he is among the dead it is one like
Daniel, the greatly beloved." Sanhedrin 98b
"Yet another referenced source states: 'The rabbis said: The King Moshiach, if he is from the
living David is his name. If he is from the dead David is his name. R Tanchuma said: I say that the
reason is (Tehillim 18:51) And shows mercy to His Moshiach David.' " Yerushalmi Brachos 2:4. Can
the Rebbe be Moshiach? Copyright 2002 Gil Student www.MoshiachTalk.com Chapter 5: What
Counter-proofs can be Brought? 74.
Raising Up David
Jeremiah 30.9 "But they shall serve the LORD their God, and David their king, whom I will

raise up unto them." David and not another. David Daleth Vav Dalet! Judge of Judges!!! "Rab
Judah said in Rab's name: The Holy One, blessed be He, will raise up another David for us,35 as it is
written, But they shall serve the Lord their God, and David their king, whom I will raise up unto
them:36 not 'I raised up', but 'I will raise up' is said." R. Papa said to Abaye: But it is written, And my
servant David shall be their prince [nasi] for ever?37 E.g., an emperor and a viceroy.38
35 Lit., 'for them'.
36 Jeremiah XXX, 9.
37 Ezek. XXXVII, 25: prince (nasi) is a lower title than king.
38 The second David shall be the king, and the former David shall be his viceroy. Babylonian
Talmud: Tractate Sanhedrin 98b. <http://www.come-andhear.com/sanhedrin/sanhedrin_98.html>
By interjecting the word another Rab Judah takes Jeremiah's prophesy out of context.
Jeremiah 9.21 "And their prince shall be of themselves, and their ruler shall proceed from the
midst of them; and I will cause him to draw near, and he shall approach unto Me; for who is he that
hath pledged his heart to approach unto Me? saith the LORD."
Talmud Y'rushalaymi - A Problem of Interjection
So how could these statements be made, if Moshiach is a "son of David" as many Rabbanim
claim there is a Moshiach ben Joseph and a Moshiach ben David, or if Moshiach is 'David to whom
HaShem shows mercy'?
Does David get reincarnated into one of his own descendants? Or is the Rebbi merely stating
that David will rise from the dead to redeem Israel and his redemption will be credited to HaShem as
the Ultimate Redeemer since Redemption requires the resurrection of the dead for the world and Jews
to be saved and believe in Torah and the Suffering Servant as HaShem's witness throughout the ages???
Clearly, the true answer only lies within the text sources upon which all agree: his name and
characteristics have been irrefutably spelled out: David is eternally the enduring prince, like HaShem

whose name is endearing and greatly beloved! Whose mastery of song was his first love while tending
sheep. His true love was HaShem while tending his flock, the sheep of HaShem, the people of Israel.
"Similarly, the following is from Eicha Rabbah 1:51: 'What is the name of the King Moshiach?
R Abba bar Kahana said: Hashem is his name.... R Yehuda the son of Simon said in the name of R
Shmuel the son of R Yitzchak: The King Moshiach, if he is from the living his name is David and if he
is from the dead his name is David. According to the Yerushalmi and Eicha Rabbah, David is a
candidate for Moshiach.'" Can the Rebbe be Moshiach? Copyright 2002 Gil Student www.Moshiach
Talk.com Chapter 5: What Counter-proofs can be Brought? 75.
A problem presents itself with the quote concerning "The King Moshiach!" Each person
expressing an opinion concerning Moshiach in the above referenced works referrs to Moshiach as King
when HaShem referrs to David, My Servant the Prince! Neither HaShem nor David referred to David
as King except in 1 Chronicles 28.4 where David referrs to himself as chosen by HaShem to be King
over all Israel in the context of the sons of his fathers house (implying, like Father, like son) in the
sense of, out of all his sons, and out of all the sons within his fathers house he alone was chosen to
eternally be a king out of many kings of the tribe of Judah while his reference to himself being a prince
and HaShem's reference to him being a prince is in the context of Tribal affiliations and affectionate
affinities in the sense that he is truly a king over the world, and all of Israel, including those [converts,
Jews of uncertain tribal descent, and the like] who have attached themselves to HaShem without tribal
affiliations and affections, while his being a prince when he is resurrected from the dead is in reality
only a prince for then all the world will recognize HaShem as the only King and everyone will be
voluntarily in submission to HaShem and the idea of secular political power, secular rulers and secular
alliegences will have dissappeared when HaShem will deliver Israel and cause the whole world to
recognize HaShem's sovereignty while at the same time subjecting themselves to David's leadership as
a prince. The problem with referring to David as King while ordinarily David is referred to as prince is
that HaShem referrs to David as "My servant the prince;" whereas David does as well but because the

people were still in rebellion (& lacking faith in HaShem) to HaShem in wanting a king like all other
nations, this rebellion necessitated David publically referring to himself as King, while privately (in
prophetic writing) he is referred to as prince.
David - Sar HaSarin - Prince of Princes
This is confirmed in Tehillim 151.11 (11Q5) "He set me as prince to His people, ruler over the
children of His covenant." The Dead Sea Scrolls, A New Translation, Weiss, Abegg, Cook.
HarperSanFrancisco 2005. Apocryphal Psalms of David, 573.
Jeremiah 30.21 says, "from within him" implying from within David himself, that is, the
essence of David rises from the dead.
Of recent archeological discoveries found in what has been assumed to be Jordan around 1998
and described by scholars as a Qumran Sect 'additional dead sea scroll' referred to as the "Gabriel's
Vision Stone" references sar hasarin, the "Prince of Princes" who shall rise from the dead after
three days.
A Heart for the Prince
Of note is the fact that both the Lubavitcher's and Breslaver Chassidim claim their Rebbe is
Moshiach. While this author will not attempt to refute the claims made by those sects as that has been
done by others more qualified to address the matter, the author came across this recent comment which
he immeadiately noted for it's significance: "I will give you a heart of flesh, LeV BaSaR" (Ezekiel
36:26) . Read the word not as BaSaR but as BoSeR, "glad" (Midrash) . Everyone will be glad at their
friends' good fortune. The letters of the words LeV BoSeR, a glad heart, spell out the word BReSLoV.
Chayey Moharan #339."
Why must we read the word Basar as 'a heart of flesh or a heart of gladness' [?] when it can just
as easily be read: ' a heart for the Prince,' the prefix, bet can mean, 'in, with, or, for!'
While the concept of a recurrected prince of princes after three days is debated as to whether

this is theology outside the context of mainstream Jewish thought, the exact wording and meaning of
the text bears further examination within the frame-work of Qumran eschatology.
Does the text mean after three days, or does it mean on the third day as in Joseph dream
interpretation of Pharoah and the end times Pesher interpretation method of explaining B'rashit
(Genesis) 40.12, 13 and 42.17, 18?
In the Pesher-interpretation method, three days does not necessarily mean on the third day after
the prince of princes is slain, he shall be resurrected from the dead but that the third day is an euphism
for the era of the resurrection.
It was Joseph's interpretation of the Officer's of Pharoah dream which speaks of honoring the
butler (King's Cup-Bearer) and restoration to his place within the administrative staff of Pharoah. Here
too, Pharoah is but an euphism for HaShem as "Moshel" an absolute ruler while Joseph's subordinate
rule over his brothers as tribal princes bears reflection on the midda keneged midda (measure for
measure) accusations they made amongst themselves that he came to spy out their activities which led
to Joseph's being sold and his later accusations of the ten brothers, foreign princes being spies come to
search out the land which led them to be put in Pharoah's "jail" as a crafty plan to deliver the people of
Israel from the famine. It was Judah who did the honorable thing and offered himself rather than
allow Benjamin to be separated from his father, Jacob which set Judah apart from his brothers.
Of import is the fact that Qumran antiquities must be understood within the frame-work of what
is understood first and foremost about the theology of the sect which is almost universally affirmed to
have written the "Dead Sea Scrolls" for that is the measure or yard stick with which to examine the
scrolls. To interject into or interpret the Qumran antiquities according to non-sectarian theological
opinions is to subject their theology and methods of interpreting Judaism to speculative or biased
measurements. In Horeb, Rabbi Samson Raphael Hirsch states that one cannot understand Judaism
from outside of Judaism but that it must be understood from within. So too must the Qumran

Antiquities be understood from within their own sects writings and what is know of their theology. As
such, "Gabriel's Vision Stone" referencing sar hasarin, the "Prince of Princes" who shall rise from
the dead after three days must be understood within the context of Jewish thought and resort to Judaism
and an exclusion of outside theological underpinnings must be the norm.
Thus, sar hasarin must be interpreted according to Yerushalmi Brachos 2:4 which specifically
quotes Tehillim 18:51 And shows mercy to His Moshiach David." Of note is the fact that Messianics
have for two thousand plus years attempted to write David out of the picture and interject their messiah
into the prophesies concerning the Moshiach. They say in Acts 2 that "David is not resurrected" yet we
know that the theology of Resurrection of David as Prince from the dead was consistent with
established Jewish theology from before the era of Christianity through Yerushalmi Brachos 2:4 and
Gabriel's Vision Stone.
Praise Shall Go Up First!
The idea of Judah's tribal rule as prince implies the word praise, when every person stands
amongst all the families of the earth, tribe by tribe, family by family, as equals to be judged and given
an inheritance as HaShem's children. Then shall Praise "go up first" (foremost) amongst all the
offerings to HaShem.
Here the reader is directed to contemplating Psalms 149 where the princes of the earth are
brought before HaShem in chains to be judged!
Qumran Scrolls and the Full Spelling of Olam/Olamim
The Damascus Document (Page Two, Manuscript A of the Cairo Damascus Document) evidences the
use of the vav (as a Cholam) in the word Olam (Ayin Vav Lamed Mem Sofit), line (passuk) 7; Olamim (Ayin Vav
Lamed Mem Yud Mem Sofit) line (passuk) 10; as does the War Scroll (Column 12, line 3 Olamim (end of
passuk), Column 13 line 8, word 2 or 3, line 8 or 9, word 12, see also column 13 line 16(?), word 4(?); and the
Psalms Scroll, (L'Olam) column 3, line one, words 2, and 9 (a quotation from Tehillim 136).
It should not come as a surprise that the Messianic Community of Israel (whether main-stream Judaism
of the Second Temple era, or the Jewish Christians) had a doctrine of the People being the "Stones of the

Temple," in a figurative, spiritual sense as found in the Qumran Scrolls.

The consistent usage of the Cholam (vav) found in the word Olam and Olamim throughout these texts
would indicate to the Qumran reader(s) that the Scrolls were kosher texts; whereas the "defective" spelling of the
word (ommission of the vav as a vowel) would render the Scrolls as being "passul" (unfit for useage in a public
reading of the Scrolls) within the context of the Tzaddokite doctrine that the Name of HASHEM (My Memorial)
and the meaning of HASHEM should not be concealed. So the vav is not just conjunctive and revelatory speech
but it is like a chain which binds, or which guides people, places, times and events together. The people, that is
all people of the world are chained together into one cumulative joyous event they are bound to experience:
HaShem's final redemption. HaShem's assembling all nations together and binding them to their oaths, and
providing them an opportunity to serve HaShem their true King and David their desired prince!
A Lamentation of Hope
So, why is the Feast of Tabernacles so important to the Qumran Kehillat and the Tzaddokite Priesthood?
One must first examine the Festival of Pesach (Passover). Not only were the Children of Ya'acov (Jacob)
passed over in the first Passover, but those who entered into the houses of the Children of Ya'acov; the mixed
multitude who went out of Mitzraim (Egypt) were passed over from the Judgement of HaShem. The requirement
for Pesach and entering into the Covenant of Moses is Brit Milah (the Covenant of Circumcision).
Sukkot (The Feast of Rejoicing -Tabernacles), as described in the Prophetic words of Zechariah 14, is
open (without limitations) to all Nations (who do not rebel against HaShem) for their Love of Yud -___- Vav Hey; their rejoicing and worship of HaShem "under the Shaddow [or Sukkah or Tabernacle, as it were, of
the Shekinah] of the Almighty." (Tehillim 91 - Yoshev b'seteer AylyOn b'tzel Shaday yithlOnaN - Whoever
sits [dwells] in, with, or for the refuge of the Most High, in, with, or for the Salvation, viz, protective
comforting shade [note Tehillim 1.3; 23.4], the Shekinah - Divine Presence - [Note: Sh'mot 33.15;
Va'Yikrah 22.3; Tehillim 100.2] of The Most High, they shall dwell L'Olam - Eternally").
The Copper Scroll ends with a measure of hope: "In the dry well that is at the north of Kohlit ... a copy of
this inventory list, with explanations and measurements and full detail for each and every hidden item." (Sixtyfifth
cache) The Dead Sea Scrolls, A New Translation, Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward;
Harper Collins Publishers, San Francisco, 1996, pp. 198.
Yoseph (Joseph) was thrown into "the dry well of Dothan" (Genesis 37.17-28) which is located in the
north near Shechem the burial place of Yoseph (Joshua 24.32).
The Book of Lamentations compares the "precious Sons of Zion" to "fine gold" (Lamentations 4.2).

HaShem will, make man more precious than fine gold, than the gold of Ophir. Isaiah 13.12
The Copper Scroll has seven sites which mention inventories or lists: "In the Courtyard of Matthias...."
(Eighth cache); "In the fissure that is in Sechakah ...east of Solomon's pool." (Twenty-fifth cache); "In the Upper
Pool ..., and their inventory list is next to them." (Fifty-third cache); "Under the southern corner ...at Tzaddok's
grave ..., and their inventory list is next to them." (Fifty-fourth cache); "At the grave of the common people..., and
their inventory list is next to them." (Fifty-seventh cache); "In the reservoir precinct, and their inventory list is next
to them." (Fifty-eighth cache); "In the dry well that is at the north of Kohlit ... a copy of this inventory list, with
explanations and measurements and full detail for each and every hidden item." (Sixty-fifth cache)." Wise, The
Dead Sea Scrolls, pp. 192-198. This is a reference to Joseph and dream interpretation something the Qumran
community and the School of Prophets were known for.
These are "periscopes" indicating "atonement" as it were, for 2 Chronicles 29.13, Nehemiah 8.17, 2
Kings 18.17, 2 Kings 23.6, Jeremiah 26.23, Genesis 37.17-28.
Tikkun Kisay HaShem

David Sar HaSarin (David - Prince of Princes)

Repairing the Throne of the Holy One
It is written that "By the hand of My Servant David I will deliver my people Israel from out of
the hand of the Philistines and from all their enemies." 2 Samuel 3.18
It is stated in the Haggadah:
"Rabbi Elazar ben Azaryah said, 'I am like a seventy year old man, but I could not succeed in
having the Exodus from Egypt mentioned every night, until Ben Zoma expounded it: 'In order that you
may remember the day you left Egypt all the days of your life. (Deuteronomy 16.3) The phrase "the
days of your life' would have indicated only the days; the addition of the word all' includes the nights as
well. But the Sages declare that 'the days of your life' would mean only the present world; the addition
of 'all' includes the era of the Messiah." Pesach Machzor Page 91.
From this it is permissable to derive that "all their enemies" includes each enemy that rises up
against the People Israel, which is emphatically stated in 2 Samuel 3.18. In every generation of this
world. The messianic era is a prelude to the world to come. One might object how is this possible since

David is not yet resurrected from the dead?

As long as there are enemies then the Strong Hand (hand being an euphism for Harp or Songs)
of David (his last ordinance - the Order of the Maamad - Those who stand to sing tehillim [for the
temple service]) is effective. Singing praises bring one into the presence of the Holy One Psalms 91,
and changes the ordinary person to be able to receive the Shekinah - Divine Presence [for mercy] 1
Samuel 10.6 [Singing Praises Transforms Personality from low esteem to a rejoicing2 heart - those who
are praiseworthy - full of praises] for that is unconditional love and can be performed anywhere and at
any time. The Sages assure life in the world to come of one who sings Ashrey Psalms 145 three times a
day. Pesach Machzor Pages 9 and 255 citing Talmud Brachot 4b. See also Apocryphal Psalm of David
154.7-12 The Dead Sea Scrolls pg 573 Wise, Abegg & Cook, Harper San Francisco 1996:
"Surely he who glorifies the Most High finds favor as if bringing an offering; as though offering
he goats and calves, as though fattening the altar with myriad burnt offerings; as a sweet savour at the
hand of the righteous. From the gates of righteous is Wisdom's voice heard, from the pious assembly
her song. When they eat and are full she is cited, when they drink, bound together as one: their
conversation the Law of the Most High, their words declaring His Might."
Praising the Holy One is Kabbalah, or Mysticism. For comparison read 2 Samuel 3.18 and 1
Samuel 10.5-6 where it is written that "By the hand of My Servant David I will deliver my people
Israel from out of the hand of the Philistines and from all their enemies." and "After that thou shalt
come to the hill of God, where is the garrison of the Philistines; and it shall come to pass, when thou art
come thither to the city, that thou shalt meet a band of prophets coming down from the high place with
a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying. And the
spirit of the LORD will come mightily upon thee, and thou shalt prophesy with them, and shalt be
turned into another man." Also read, 1 Samuel 16.16 and 23 "Let our lord now command thy servants,
2

Nehemiah 8.10 "Then he said unto them: 'Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for
this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.' " What is this except that: "I am my Beloved's and my
Beloved is Mine!" Shir HaShirim 2.16 When we take joy in HaShem, He takes joy in us and we are strong! Chazach!!!

that are before thee, to seek out a man who is a skilful player on the harp; and it shall be, when the evil
spirit from God cometh upon thee, that he shall play with his hand, and thou shalt be well.'And it came
to pass, when the [evil] spirit from God was upon Saul, that David took the harp, and played with his
hand; so Saul found relief, and it was well with him, and the evil spirit departed from him."
This is why it was recorded as the Last [most important] Ordinance of David. It is effective anywhere and
at all times. Personal experience tells my soul this is truth.

Understanding Jeremiah 33.15-26

15 In those days, and at that time, will I cause a shoot of righteousness to grow up unto David;
and he shall execute justice and righteousness in the land.
16 In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name
whereby she shall be called, the LORD is our righteousness. {S}
17 For thus saith the LORD: There shall not be cut off unto David a man to sit upon the throne
of the house of Israel;
18 neither shall there be cut off unto the priests the Levites a man before Me to offer burntofferings, and to burn meal-offerings, and to do sacrifice continually. {P}
19And the word of the LORD came unto Jeremiah, saying:
20 Thus saith the LORD: If ye can break My covenant with the day, and My covenant with the
night, so that there should not be day and night in their season;
21 Then may also My covenant be broken with David My servant, that he should not have a
son to reign upon his throne; and with the Levites the priests, My ministers.
22 As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I
multiply the seed of David My servant, and the Levites that minister unto Me. {S}
23 And the word of the LORD came to Jeremiah, saying:

24 'Considerest thou not what this people have spoken, saying: The two families which the
LORD did choose, He hath cast them off? and they contemn My people, that they should be no more a
nation before them. {S}
25 Thus saith the LORD: If My covenant be not with day and night, if I have not appointed the
ordinances of heaven and earth;
26 then will I also cast away the seed of Jacob, and of David My servant, so that I will not take
of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to
return, and will have compassion on them.' {P}
How are we to understand the passage of Jeremiah? It clearly speaks of a) David, b) a man, c) a
righteous shoot, d) a son, e) his seed, and, f) rulers (plural) ruling over the House of Israel. If the
passage is understood within the context of the verses preceding 15-26, which speak of the sheep
dwelling in all the cities of Israel, then we must understand the resolution to this question to mean that
David is the Shepard of Israel for flocks do not dwell in cities.
The preceding verses speak of "a habitation of shepherds causing their flocks to lie down (12)
and the flocks again pass under the hands of him that counts them,..." (13)
Rambam clearly states when the era of Moshiach comes, do not expect that the natural order of
the world will change, but that things will continue as they have. He relates that the passage in Isaiah
11.6 is a metaphore for the political change that will occur - the lamb, like the calf will dwell safely
with the wolf and lion. Israel is the lamb, the calf is the nation which has willingly served HaShem and
the wolves are those who have been their enemies. Nachmanides however believes Isaiah to take the
Isaiah passage to be literal and states that all animals will be domesticated and sweet-tempered.
To understand the era of the Moshiach, we must look to what Jeremiah says elsewhere about
David:

23.5 "Behold, the days come, saith the LORD, that I will raise unto David a righteous shoot,
and he shall reign as king and prosper, and shall execute justice and righteousness in the land."
This passuk reads in part, in the Hebrew: vahaqimoti l'David zehmach tzedek. Yet there is a
perplexing passage of intrigue, 2 Samuel 14.14 wherein the pretending "widow" says to King David
(concerning his son Absalom): "For we must needs die, and are as water spilt on the
ground, which cannot be gathered up again; neither doth God respect any person; but let him devise
means, that he that is banished be not an outcast from him." The Hebrew text reads, in part:
-
So what these two text are alluding to is both death and resurrection! The phonetics of both
Jeremiah 23.5 and 2 Samuel 14.14 say "ki-mot" the former with the prefixes and suffixes. Solomon
uses the word in Mishley (Proverbs) 10.20 kimat (with a tet) as "little worth" and the targum translates
it as "a wound." Proverbs, A. Elzas, Headmaster, Leeds Hebrew School. Charles Goodal, JW Bean &
Son, and of the Translator. London: Trubner & Co., Paternoster Row, 1871, Page 23, n20.
In Menorah Journal, (Vol. 8-9); the word Kimot is used as wailing elegies, lamenting the holyones, by wandering, landless slaves. Intercollegiate Menorah Association, 1922. Page 218.
In Alfonso X of Castile, the learned king, 1221-1284: an international symposium, Harvard
University, 17 November 1984, Francisco Mrquez Villanueva, Carlos Alberto Vega, Page 61, 1990 Snippet view
Its mode, makam nawa, was also indicated. Here, its Hebrew text is given in a schematic form:
Yemay hdrpi ahavtani*0 atal bevor netashtani. a, a Ana hish u-sameheni, dodi kimot enitani. x, a
Shakanta bizvul evita, b tdk quehal am z6 qanita, ...
In Jeremiah 30.9 the Prophet clearly says of David, HaShem will raise him up! Ezekiel 34.23
refers to David as HaShem's Shepherd and Servant even as does Jeremiah 30.9.

Ezekiel 34.23 "And I will set up one shepherd over them, and he shall feed them, even My servant
David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and
My servant David prince among them; I the LORD have spoken." (JPS 1914) Here, the Prophets
clearly identify David as servant, shepherd and prince in the era of the Covenant of Peace!
This "transformation of David as Prince" nullifies the concept of David or one of David's
offspring as King. What this means is that HASHEM is King. HaShem is given rightful place in the
hearts and minds of HaSHEM'S children. For in this era of the resurrection, there will be no need for
"kings" or for Israel to be like the nations around them who needed a king (military ruler) to go out to
and come in from battle. ("They [the non-Jewish nations] shall learn war no more...." Isaiah 2.4)
Tehillim 78.71 "from tending the sheep to be the shepherd of His people Jacob, of Israel His
Inheritance." Compare 1 Chronicles 11.2, Ezekiel 37.24, 44.1-3, 45.7-8.
In Ezekiel 46:18, we find, "Moreover the prince shall not take of the peoples inheritance by
oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own
possession: that my people be not scattered every man from his possession." This prince shall have
sons. The same prince Jeremiah says will have seed or off-spring as rulers.
JPS translates Tehillim 90.15 Kimot (kaf, yud, mem, vav, tav; the full spelling) as "afflictions."
The preceding verse: "O satisfy us in the morning with Thy mercy; that we may rejoice and be glad all
our days." The "morning" and "all our days" must include the era of Moshiach, the morning of the
Resurrection of all the dead wherein the dead will be "glad all our days" because we are "satisfied with
HaShem's Mercy!" See for example, Page 329, Comparative Studies in Biblical and Ancient Oriental
Literature, Samuel E Loewenstamm, Verlag Butzon & Bercker, 1980.
In sum, we must understand the word Kimot as, "like death" or sleeping in the dust, as nothing
but a temporal "wound" as it were. For an essential feature of Judaism is the hope of resurrection.
In conclusion, let us all take the admonition of the Preacher, "The making of many books there is no end.

Let us hear the conclusion of the whole matter [law]; Fear HaShem, and observe HIS Commandments (Sukkot,
etc.; rather than the commandments of men which add to or take away from the Praise and Honor due
HaShem.).

Bibliography and References

Elzas, A. Headmaster, Leeds Hebrew School. Proverbs, Charles Goodal, JW Bean & Son,
and of the Translator. London: Trubner & Co., Paternoster Row, 1871, Page 23, n20.
Davies, Philip R.; George J. Brooke and Phillip R. Callaway; The Complete World of the Dead Sea
Scrolls, Thames and Hudson, Ltd. London: 2002.

Loewenstamm, Samuel E.; Comparative Studies in Biblical and Ancient Oriental

Literature, Page 329, Verlag Butzon & Bercker, 1980.
Meir Bar Ilan: The Process of Writing the Copper Scroll (Retrieved from:<http://faculty.biu.ac.il/~

barilm/coppertx1.html>)
Menorah Journal, (Vol. 8-9) Intercollegiate Menorah Association, 1922. Page 218.
Polliak, Meira; Where Lies the Pesher? Department of Biblical Studies, Tel Aviv University: 2005.
(Retrieved from: <http://www.biu.ac.il/JS/JSIJ/4-2005/Polliack.pdf>) pp.165-166, and notes.
Shanks, Hershel; The Meaning and Mystery of the Dead Sea Scrolls, Copyright 1998 Biblical Archeology
Society, Random House, NY, NY: 1998.
Wise, Michael; Abegg, Martin, Jr.; and Cook, Edward; "The Dead Sea Scrolls," A New Translation,
Harper Collins Publishers, San Francisco: 1996.
Qumran Scroll References:
The Copper Scroll 3Q15

11Q5 Apocryphal Psalms of David

Megillat HaNechoshet - Meir Bar Ilan - (Retrieved from:<http://faculty.biu.ac.il/~barilm/copertx2.html>)
4Q213 Frag. 6+7

4Q270 Fragment 9, Column 2 (15): Statutes for Taking Oaths

4Q378-79 Apocryphon of Joshua
Psalms Scroll 11Q5 (11QPs).
11Q19-20 columns 49, 50
Talmudic Rabbinical References:
Y'rushalaymi Brachot 2.4
Mishneh Kiddushin 66a
B. T. Tractate Nedarim 8b
Mishna Pesachim 1.6
Mishneh Pesachim 50a
Mishneh Rosh HaShannah 18b.
Mishneh Sanhedrin 10.
Mishna Shekalim 1.1

Mishneh Shekalim 2.1

Mishneh Shekalim 3.2
Tractate Tohorot
Eicha Rabbah 1:51
Other References

Babylonian Talmud: Tractate Sanhedrin 98b. <http://www.comeandhear.com/sanhedrin/sanhedrin_98.html>

Bonchek, Dr. Avigdor, "What's Bothering Rashi," Parashas Vayeitzei (5762). This article is provided as
part of Shema Yisrael Torah Network:Permission is granted to redistribute electronically or on paper,
provided that this notice is included intact.Retrieved from: <http://www.shemayisrael.co.il>

Can the Rebbe be Moshiach? Copyright 2002 Gil Student www.MoshiachTalk.com Chapter 5:
What Counter-proofs can be Brought? 74.
Chayey Moharan #339. Retrieved from Facebook Breslaver Posting of Michael Avraham HaLevy
Horeb, Rabbi Samson Raphael Hirsch.
Jewish Publication Society.
al Kumisi, Daniel; Epistle to the Diaspora, Nemoy ed.; cited in: Polliak, Meira; Where Lies the Pesher?
Department of Biblical Studies, Tel Aviv University 2005. (Retrieved from: <http://www.biu.ac.il/JS/JSIJ/42005/Polliack.pdf>) pp.165-166, and notes.
Kaplan, Aryeh; "Sefer Yetzirah," The Book of Formation: New York, Samuel Weiser, 1978.

Scherman, Nosson; Zlotowitz, Meir, General Editors: "The Complete Artscroll Machzor - Pesach,"Pesukei
D'zimrah (Pesach Machzor - Explanitory Notes page 232) Artscroll Mesorah Series, Mesorah
Publications, Ltd.: Brooklyn, N.Y., 1990.
Talmudic Aggadah, trans. by Nahum N. Glatzer, Judaic Tradition, p.238.