Praise is the Foundation

An Exposition of the Copper Scroll

A Tzaddokite Pesher

of Lamentation and Hope

Mordechai Ezra de Hurst

Hurst Publishing,

Jerusalem, Israel.

In Memory of Rabbi Yonah Tzvi Geller, ztl.;

and Yaacov Menachem ben Yochanan

(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, Portland, Oregon, USA. 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 at: shomerbaithchur@yahoo.com, or

ezra_scribe@yahoo,com)

Table of Contents

A Concealed Pesher? 1

The Conversive Vav - The Vav-Ha-Hippux Prefix & Suffix Tenses 3

Temple Treasures of Judaism 4

Copper As the Media of Choice 4

Statute of the Tzaddokite Priesthood Established by Melek David 6

Indicators of Siman in the Copper Scroll 7

Wisdom of Torah, Nevi'im, Ketuvim 8

Qumran Qoheleth 9

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 32

A Heart for the Prince 33

Praise Shall Go Up First! 35

Qumran Scrolls and the Full Spelling of Olam/Olamim 35

A Lamentation of Hope 35

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 pesher, 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:

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 (), "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.60-

63) 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, thatye 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 harpsand 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 themaster of the singers in the song; and David had upon him an ephod of linen28 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 ofJeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to theirservice was of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, whoprophesied 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 -

]). 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

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: OR )

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,

"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 where-

ever 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 6.22-

27. "The Priests, the Levites; and the Sons of Tzaddok...." Ezekiel 44.15.

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 )

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)

@ > Z - ` ^ \ c ^f f ^ . (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 andthe 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: "howlong 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, bothye and your brethren, that ye may bring up the ark of the LORD, the God of Israel, unto the place that I haveprepared for it.16 And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments ofmusic, 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 linen28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of thehorn, 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 usfrom 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, andof Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the numberof them that did the work according to their service was of the sons of Asaph: Zaccur, and Joseph, andNethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to thedirection 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 heartthey 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 theuprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, thatare present here, offer willingly unto Thee.20 And David said to all the congregation: 'Now bless the LORD your God.' And all the congregationblessed the LORD, the God of their fathers, and bowed down their heads, and prostrated themselves before theLORD, and before the king.21 And they sacrificed sacrifices unto the LORD, and offered burnt-offerings unto the LORD, on themorrow 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 theson 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 Davidand 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 therewas 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:)

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-a-

vis 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 has 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 before-

hand, 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

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

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.

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 Seba,

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: Epharim 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

2 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.

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 Rabbi 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 HaSarim - 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