HASTENING THE DAY
by Jeremy Chance Springfield
1/20/19
There is an end to every journey.
The sojourn of mankind is recorded for us in the epic history and prophetic events of the Bible. What began as a glorious creation soon experienced a breaking that has yet to be fully mended in the world. Adam’s sin caused the glory of the Holy One to know its own regrettable migration – a retreat in great spiritual bounds from the poisoned heart of man. Our spiritual infidelity splintered the nearness of His holy nature from us, sending it withdrawing from our sinful dispositions. A profound and lengthy distance between us and the enjoyment of our Creator’s Presence looms even still today, despite the faith-filled efforts of uncounted generations who have sought to retrace the steps back to Him.
But we are not without hope!
The separation of the Almighty and His image-bearers is also experiencing a unique odyssey – a long and circuitous return to the Holy One through the advent of many timely mercies. At the end of this tragic transit is the awesome rectification and reunification of the shattered glory Adam’s sin sent spiraling into the distance of space and time. The Creator’s compassion has sought a way to work the restoration of His glory into this world by unique leaps and bounds. A miraculous method has been implemented to facilitate our ultimate union with the Holy One at Zion.
How does He perform such a gracious act for His people?
The sojourn of mankind is recorded for us in the epic history and prophetic events of the Bible. What began as a glorious creation soon experienced a breaking that has yet to be fully mended in the world. Adam’s sin caused the glory of the Holy One to know its own regrettable migration – a retreat in great spiritual bounds from the poisoned heart of man. Our spiritual infidelity splintered the nearness of His holy nature from us, sending it withdrawing from our sinful dispositions. A profound and lengthy distance between us and the enjoyment of our Creator’s Presence looms even still today, despite the faith-filled efforts of uncounted generations who have sought to retrace the steps back to Him.
But we are not without hope!
The separation of the Almighty and His image-bearers is also experiencing a unique odyssey – a long and circuitous return to the Holy One through the advent of many timely mercies. At the end of this tragic transit is the awesome rectification and reunification of the shattered glory Adam’s sin sent spiraling into the distance of space and time. The Creator’s compassion has sought a way to work the restoration of His glory into this world by unique leaps and bounds. A miraculous method has been implemented to facilitate our ultimate union with the Holy One at Zion.
How does He perform such a gracious act for His people?
The answer may not be what you might initially guess, but the truth of it in the Word will surely astonish you. What follows, although rather lengthy in scope in order to explain sufficiently and appreciably, will narrow down the long road to redemption upon which we currently walk, and give us zeal afresh to continue on the narrow path to all His plans for us!
Let us initially turn to a passage from the prophet Isaiah. In chapter 60, we see great detail given to the topic of the return of the glory of the Holy One to the earth, centered in the land of Israel at the end of days with His Presence dwelling once again in the restored Temple. The entire chapter is devoted to the idea of all the world coming to Zion at the holy Temple to worship before Him. Its rich content is truly beautiful to read and meditate upon – a great future awaits! I encourage the reader to take the time to read the chapter in its entirety, but what concerns us immediately for this study, while maintaining the context of the chapter, is the final verse in which the chapter culminates – 60:22. As it reads straight from the Hebrew text, we see the initial glimpse of His amazing method leading to the redemption spoken of in the chapter.
Let us initially turn to a passage from the prophet Isaiah. In chapter 60, we see great detail given to the topic of the return of the glory of the Holy One to the earth, centered in the land of Israel at the end of days with His Presence dwelling once again in the restored Temple. The entire chapter is devoted to the idea of all the world coming to Zion at the holy Temple to worship before Him. Its rich content is truly beautiful to read and meditate upon – a great future awaits! I encourage the reader to take the time to read the chapter in its entirety, but what concerns us immediately for this study, while maintaining the context of the chapter, is the final verse in which the chapter culminates – 60:22. As it reads straight from the Hebrew text, we see the initial glimpse of His amazing method leading to the redemption spoken of in the chapter.
The little one shall be a thousand, and the small one a strong nation! I, YHWH, in its time shall hasten it!
How are we to understand the value of this wonderful promise? If you pay careful attention to the wording, a helpful hint is being conveyed in the statement. The rabbis of old saw here a seeming contradiction that was in reality understood as a situational miracle. In the text of the ancient Jewish Talmud, tractate Sanhedrin 98a, we read this explanation of the passage.
This rabbinic exposition of the Biblical prophecy is essential for us to begin to understand how the Holy One, by great graces, is restoring this world to a place acceptable for the presence of His glory. The wondrous events listed in Isaiah 60:1-22 have the possibility of happening in the due span of time, or else, by the merit of our obedience to Him, they can miraculously happen before they are determined to occur! The Almighty has the incomparable ability to hasten the date of our redemption in this world. The set time itself of redemption will be effectively transported from the appointed date to one that would otherwise be considered too early in the prophetic timeline of the grand plan of restoration – yet it will then become the appropriate time!
I understand that this might seem like a mind-boggling idea to entertain, but I encourage you to read on and see how the logic falls beautifully into place among many amazing passages from the Word and from Jewish historical texts. In this astounding promise lay the method by which the Holy One will bring about the reconciliation the world desperately needs.
So, how does this work, exactly?
The method is one that has been recorded in several places throughout Scripture yet is a miraculous event not so plainly perceived. Rather, it takes careful eyes and paying attention to the nuances of how the holy texts read to truly appreciate, as shall be displayed. The miracle event has even been given a name by Judaism to help us appreciate it.
I understand that this might seem like a mind-boggling idea to entertain, but I encourage you to read on and see how the logic falls beautifully into place among many amazing passages from the Word and from Jewish historical texts. In this astounding promise lay the method by which the Holy One will bring about the reconciliation the world desperately needs.
So, how does this work, exactly?
The method is one that has been recorded in several places throughout Scripture yet is a miraculous event not so plainly perceived. Rather, it takes careful eyes and paying attention to the nuances of how the holy texts read to truly appreciate, as shall be displayed. The miracle event has even been given a name by Judaism to help us appreciate it.
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It is popularly referred to in various teachings found amongst Jewish sources as: Kefitzat haDerekh “Contracting the Way” (Hebrew) Or sometimes in the texts: Kefitzat HaEretz “Contracting the Earth” (Hebrew) But most often in the texts: Keftizah Ar’aa “Contracting the Earth” (Aramaic) |
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For the sake of simplicity, the miracle will be hereafter referred to in this study by the title Kefitzat haDerekh, as that is what it is now popularly designated as in Jewish discussions, even though the designation is in the minority usage among ancient texts.
The concept of the miracle stems from the Biblical Hebrew root word of KAFATZ, or as it is more precisely pronounced QAFATZ, meaning “to contract / shrink,” and it also has the alternative meaning of “to jump.” The majority of the Biblical usage of the term is overwhelmingly intended as “contract,” with only one instance of it intending the idea of “jumping” in Scripture – a usage we shall later see to yet still be of note to the topic. The latter usage of the term as “jumping” has caused some to refer to the idea intending the meaning of “jumping the way” when they think of the phrase Kefitzat haDerekh, but it is actually the “contraction” concept that is intended in the use of KAFATZ, a point which is vital for us to differentiate in order to rightly understand the miraculous hastening of the time of our redemption.
It is important to pause before proceeding into the textual evidences showing this miracle happening and explain exactly what the miracle entails with the designation of Kefitzat haDerekh “contracting the way.” I don’t want to lose the reader by possibly using too many technical terms and concepts, so what follows is a very basic expression of the mechanics involved in this miracle. Indeed, the explanation will be lacking in precision due to the constraints of language and individual perception, but I hope to present this following significant definition in a way that is accessible and edifying to all.
The concept of the miracle stems from the Biblical Hebrew root word of KAFATZ, or as it is more precisely pronounced QAFATZ, meaning “to contract / shrink,” and it also has the alternative meaning of “to jump.” The majority of the Biblical usage of the term is overwhelmingly intended as “contract,” with only one instance of it intending the idea of “jumping” in Scripture – a usage we shall later see to yet still be of note to the topic. The latter usage of the term as “jumping” has caused some to refer to the idea intending the meaning of “jumping the way” when they think of the phrase Kefitzat haDerekh, but it is actually the “contraction” concept that is intended in the use of KAFATZ, a point which is vital for us to differentiate in order to rightly understand the miraculous hastening of the time of our redemption.
It is important to pause before proceeding into the textual evidences showing this miracle happening and explain exactly what the miracle entails with the designation of Kefitzat haDerekh “contracting the way.” I don’t want to lose the reader by possibly using too many technical terms and concepts, so what follows is a very basic expression of the mechanics involved in this miracle. Indeed, the explanation will be lacking in precision due to the constraints of language and individual perception, but I hope to present this following significant definition in a way that is accessible and edifying to all.
The miracle of Kefitzat haDerekh consists of the land between two different points in geography spatially contorting so that there is a “contraction” in space-time, essentially. This contraction in space acts in such a way that it seemingly pulls both location-points together, so that a person can move essentially instantaneously from one locale to another of otherwise great distance.
Some might prefer to call it “teleportation,” or “translating,” or a “portal,” or even use a more technical term, like an “Einstein-Rosen bridge,” or a “traversable Schwarzschild wormhole.” The titles it could go by are somewhat arbitrary, as the science behind how such would happen is even still being sorted out by physicists to this day, with new and unique features being brought to light every so often. It is thus important not to be dogmatic about what science would call it, but to affirm that such an event makes sense according to the theories of relativity and quantum mechanics and is not merely an assertion based on fanciful realms of the impossible.
Some might prefer to call it “teleportation,” or “translating,” or a “portal,” or even use a more technical term, like an “Einstein-Rosen bridge,” or a “traversable Schwarzschild wormhole.” The titles it could go by are somewhat arbitrary, as the science behind how such would happen is even still being sorted out by physicists to this day, with new and unique features being brought to light every so often. It is thus important not to be dogmatic about what science would call it, but to affirm that such an event makes sense according to the theories of relativity and quantum mechanics and is not merely an assertion based on fanciful realms of the impossible.
The idea involves all kinds of concepts of quantum physics and the theory of relativity, but basically boils down to this: the multiple dimensions of space are linked inherently to the dimension of time in a continuum referred to scientifically as Minkowski space, so that any contortion of space results also in a contortion of time!
Science fiction writers have long played with the notion, making it rather famous in such settings as the “warp speed” of the popular American television and movie series called Star Trek. In those stories we see the warp engines contort space itself, so that the starship is not traversing space through a propulsion-based speed, but through the manipulation of bending space-time itself. This speaks well to the physical-spatial method of “contracting.” In fact, the situation of bending space-time can be observed even on the planet earth through observing "atomic clocks" at different elevations and noticing the minuscule differences that eventually arise due to how much space-time is being affected by their different locations. Similarly, it has been more recently tackled in detail in the Hollywood film called Interstellar, where spatial contortion is addressed more in how it affects time itself. While undeniably fantastic in nature, those stories feature in a simplified way the key concepts behind what is known in Judaism as Kefitzat haDerekh “contracting the way.”
Science fiction writers have long played with the notion, making it rather famous in such settings as the “warp speed” of the popular American television and movie series called Star Trek. In those stories we see the warp engines contort space itself, so that the starship is not traversing space through a propulsion-based speed, but through the manipulation of bending space-time itself. This speaks well to the physical-spatial method of “contracting.” In fact, the situation of bending space-time can be observed even on the planet earth through observing "atomic clocks" at different elevations and noticing the minuscule differences that eventually arise due to how much space-time is being affected by their different locations. Similarly, it has been more recently tackled in detail in the Hollywood film called Interstellar, where spatial contortion is addressed more in how it affects time itself. While undeniably fantastic in nature, those stories feature in a simplified way the key concepts behind what is known in Judaism as Kefitzat haDerekh “contracting the way.”
The Creator we serve is responsible for the very nature of reality, and so to alter at will the space in which we move to allow passage from one place to another of great distance is no difficult suggestion. The surprising part is that we read from Scripture that not only is this promised to happen through the action of “hastening the time,” but that it is actually recorded in several instances throughout the Word as already having taken place!
In order to “hasten the time” of our redemption, it thus means that time itself must be manipulated, and when we keep in mind that time is inextricably linked to space, then we must therefore admit that what happens to one must also happen to the other. The accompanying graphic shows a simulated situation of what basically happens as a body moves through space. Space-time itself undergoes a slight distortion. This displacement can thus be potentially utilized to move an object from one location to another. Warping space thus also warps the time which is a part of it. This necessitates that a hastening of time absolutely requires a hastening of space – a contraction of the spatial coordinates on this planet in some degree or another.
The conclusion is thus simple:
Hastened time equals hastened space.
In order to “hasten the time” of our redemption, it thus means that time itself must be manipulated, and when we keep in mind that time is inextricably linked to space, then we must therefore admit that what happens to one must also happen to the other. The accompanying graphic shows a simulated situation of what basically happens as a body moves through space. Space-time itself undergoes a slight distortion. This displacement can thus be potentially utilized to move an object from one location to another. Warping space thus also warps the time which is a part of it. This necessitates that a hastening of time absolutely requires a hastening of space – a contraction of the spatial coordinates on this planet in some degree or another.
The conclusion is thus simple:
Hastened time equals hastened space.
With this concept in place, we can now move forward into the amazing evidences for the divine manipulations of space-time that have been preserved for us in the Word. The event can actually be seen in different passages in the text of Scripture, if you know where to look.
Prepare to be surprised at what we find!
The rabbis recorded in the Talmud are shown to have discussed it at some length, as found in tractate Sanhedrin 95a, and they gave a list those whom they agreed upon to have experienced this astonishing miracle.
Prepare to be surprised at what we find!
The rabbis recorded in the Talmud are shown to have discussed it at some length, as found in tractate Sanhedrin 95a, and they gave a list those whom they agreed upon to have experienced this astonishing miracle.
Here we are given the names of three men who are said to have been directly involved in spatial-contraction cases of Kefitzat haDerekh: Eliezer, servant of our father Abraham; our father Jacob; and Abishai, one of David’s trusted warriors. Concerning Abishai, the Talmudic text, in a passage prior to this quote, discussed at length the incident regarding Abishai, which centered around the content recorded for us in 2nd Samuel 21:15-17. Problematically, however, the incident they claim regarding Abishai is not directly derived from the text itself, but from an explaining of events viewed as traditionally having happened during that account, and so the reader is left to take or leave their word on the case of Kefitzat haDerekh that Abishai is said to have experienced. The Talmudic text merely states briefly that Abishai, riding a mule to find David, was transported instantaneously to David’s imperiled side by means of the miracle, where he aided him as the Biblical text tells us.
Moving to the case mentioned concerning Eliezer – our father Abraham’s servant – we see that the Talmud continues in Sanhedrin 95a to elaborate upon the Scriptural nuances that highlight what happened to the man.
Moving to the case mentioned concerning Eliezer – our father Abraham’s servant – we see that the Talmud continues in Sanhedrin 95a to elaborate upon the Scriptural nuances that highlight what happened to the man.
The assertion of the rabbis is that it is vital to pay attention to the wording of the Torah, for in the grammatical aspects lay the secrets of the miracles performed for His people. In this case, a passage from Genesis 24:42 is quoted as evidence, and the phrase HAYOM “this day” is especially noted as significant for the proof of the miracle of Kefitzat haDerekh. From the setting-out of Eliezer to his reaching the well, no passage of time is mentioned, which is taken to be a not insignificant factor, but a hint to the fact that the land contracted before him, allowing him to set out from Beersheba going north to Haran – a distance of over 450 miles one way – and to arrive in Haran that very same day!
The concept for this miracle is actually laid out in two verses prior to this, as we read in 24:40 the words Eliezer recites as being told to him originally by Abraham.
And he said to me, “YHWH, before whom I walk, shall send His angel with you, and shall rush you on your way, and you shall take a wife for my son from my family, and from the house of my father.”
The Hebrew text here tells us that, by the mercies of the Holy One, not only would He send His angel with Eliezer, but that He would VEHITZLIAKH “and shall rush you” on the way there! Primed by that promise of the holy man, the rabbis deduced from the wording that followed that Eliezer experienced a hastened journey through the contraction of the land! The Holy One is thus understood to have warped space-time to allow the servant to fulfill the promise Abraham gave to him in a timeframe otherwise impossible to achieve!
The Talmud, continuing in tractate Sanhedrin 95b, briefly explains the events surrounding the miracle of Kefitzat haDerekh experienced by our father Jacob.
The Talmud, continuing in tractate Sanhedrin 95b, briefly explains the events surrounding the miracle of Kefitzat haDerekh experienced by our father Jacob.
This event is a little more complex in how it is said to have happened. Based again on the unique wording of the Torah, we find that Jacob set out in similar fashion to Eliezer to go north to Haran. The Talmud quotes Genesis 28:10-11 as validation of the miracle. In the Scriptural text, we read the phrase VAYELEK KHARANAH “and he walked unto Kharan.” The way the text is read makes it appear that Jacob went the entire distance north to Haran – reaching his intended destination! However, the Biblical text then tells us that he had “an encounter with the place” he later names Bethel. The flow of the Hebrew text tells us that he first went to Haran, and then next he went [back] to Bethel – a location along the way in his journey to Haran! The assumption based on the unique wording of the text is that he absolutely traveled the entire distance by foot, as we would assume, and only then realized he had missed an opportunity to pray, and at that moment, the Holy One graciously transported him 400 miles south by contracting the land back to the place of Bethel – where he would be divinely promised the land and receive the great dream of the stairs to heaven! The event is elsewhere described in the Talmud, tractate Chullin 91b, and reads essentially the same in that passage.
This miracle of Kefitzat haDerekh for Jacob was particularly popular among ancient Jewish teachers, for we see it repeated also in the Aramaic Targum Neofiti to Genesis 28:10 as being one of the several miracles the Holy One performed for our father Jacob.
This miracle of Kefitzat haDerekh for Jacob was particularly popular among ancient Jewish teachers, for we see it repeated also in the Aramaic Targum Neofiti to Genesis 28:10 as being one of the several miracles the Holy One performed for our father Jacob.
Indeed, the account is also repeated for us with just slight variation from the Targum Neofiti in the Fragmentary Targums of Paris and the Vatican, showing that the teaching was indeed widespread concerning this amazing miracle. It is also curious to note the miracle of Kefitzat haDerekh happened to Eliezer and to Jacob for basically the exact same reason: Eliezer went to Haran to find Isaac a bride, and Jacob went at the behest of Isaac to Haran to find a bride. Both events were vital moments in the history of redemption – moments for the sake of union, and in that we can see the grace of the Holy One in moving space-time to hasten the coming of the set time of our redemption!
The Talmud recorded further in tractate Chullin 91b, as it quotes Genesis 28:13, that another astounding miracle of this same space-time contraction occurred for Jacob while he experienced his dream of the staircase into the heavens at Bethel.
The Talmud recorded further in tractate Chullin 91b, as it quotes Genesis 28:13, that another astounding miracle of this same space-time contraction occurred for Jacob while he experienced his dream of the staircase into the heavens at Bethel.
The miracle here is most astounding if you really pause and consider what it involved: The Creator apparently contracted the entire land of Canaan into a single place underneath our father Jacob while He made His promise that he would inherit it. This would have required a massive spatial disruption, and showcases in it the absolute authority of the Most High in this world. This is also a beautiful portrait of the unity the Holy One desires to have with His people: the entire Holy Land experienced a space-time warping union with the Presence of the Most high and the man chosen to be the progenitor of the people of Israel. Deity, man, and land were united together as a show of the heart's desire of the Almighty! This shows us that the grand plan is truly all about restoration and reunification, and the desire for it to happen before its appointed time.
This aspect of hastening the days so that redemption arrives sooner than expected is repeated in the Word in another recorded instance of Kefitzat haDerekh. In the ancient Jewish text of Bamidbar Rabbah 16:17, we read about the miracle occurring for the twelve spies whom Moses sent into the land of Canaan.
This aspect of hastening the days so that redemption arrives sooner than expected is repeated in the Word in another recorded instance of Kefitzat haDerekh. In the ancient Jewish text of Bamidbar Rabbah 16:17, we read about the miracle occurring for the twelve spies whom Moses sent into the land of Canaan.
The twelve spies traveled north from the vast wilderness of Paran, specifically from Kadesh Barnea (as specified in Numbers 32:8; Deuteronomy 9:23; and Joshua 14:7) in the Sinai Peninsula (modern day Tell Ein el Qudeirat), up through the land on a 140+ mile route that lasted forty days. The text quoted above from Numbers 13:25 tells us that they returned from their reconnoiter of the land at the end of the forty days, and only does so after telling us that they arrived at their most-distant point. Due to this detail, it is understood that their journey to its furthest point north itself took forty days to make - not that they traveled twenty days north and then twenty days back. Rather, by taking the clues from the grammatical structure of the text of the Torah, we see they understood that their way back was miraculously manipulated, so that the way contracted for them to immediately return without manually traversing back the 140+ miles to Kadesh Barnea – a mercy from the Most High which prevented Israel from having a longer stay in the wilderness than the forty years allotted to them for the slander and doubt of the spies.
The intent of this mission was to inspect the land so that the people could enter and inherit what had been promised generations prior to Abraham, Isaac, and Jacob. The purpose was so the nation could be united in heart to go in and take possession of the land. The miracle performed for them to hasten their way back should have strengthened that resolve to go in as one and continue the path to redemption. Instead, the fears of man prevented that reunification from advancing any further at the time. Indeed, according to the historical counting of the rabbis, the Mishnah, Taanit 4:6 states that the judgment against the twelve spies for their doubt occurred on a spiritually-significant day.
We are told it occurred on the 9th of Av! This date is important because it was the initial event that would be commemorated centuries later, and then again, with the destruction of the First Temple and the Second Temple. The link to such horrific events means that the sin of the spies after such amazing blessing and miracles was equal in nature to the destruction of the Temples wherein the Presence of the Holy One dwelt on earth! The choice to rebel against wise counsel to enter became a weight in space-time that displaced the very foundations of the Temples that would be built, setting into motion events that would ripple down in time to undo the true worship of the Most High. Understanding this allows us to see how important it really was for the people to have gone in at the early time intended. Obedience to the command to enter the land would have prompted the building of the Temple even earlier in time, but the spiritual infidelity of the people not only caused that to be delayed but assured the future Temples would experience similar judgments from the peoples’ lack of faith.
This seemingly small detail also showcases for us that the Holy One’s desire for restoration in this world is centered on His Presence here on earth being in the Temple at Zion.
In fact, while it may not say it blatantly, the truth is that the most prevalent of the recorded incidents of Kefitzat haDerekh in Jewish history are all concentrated at the Temple site! The Temple seems to be the focal point of the miracle in most cases, and the reason will be explained shortly. In the several examples that follow, the reader will see how it was almost commonplace for the miracle to occur at the site of the Temple in Zion, which shows just how much the Holy One has been working for us the hastening of the redemption we all so strongly desire.
Most of the miracles regarding Kefitzat haDerekh and the Temple grounds are preserved in the Talmudic tractate of Yoma 21a. The first hint to such miracle being performed concerns the worshippers at the Temple.
This seemingly small detail also showcases for us that the Holy One’s desire for restoration in this world is centered on His Presence here on earth being in the Temple at Zion.
In fact, while it may not say it blatantly, the truth is that the most prevalent of the recorded incidents of Kefitzat haDerekh in Jewish history are all concentrated at the Temple site! The Temple seems to be the focal point of the miracle in most cases, and the reason will be explained shortly. In the several examples that follow, the reader will see how it was almost commonplace for the miracle to occur at the site of the Temple in Zion, which shows just how much the Holy One has been working for us the hastening of the redemption we all so strongly desire.
Most of the miracles regarding Kefitzat haDerekh and the Temple grounds are preserved in the Talmudic tractate of Yoma 21a. The first hint to such miracle being performed concerns the worshippers at the Temple.
This incident shows the clear spatial miracle occurring inside the Temple. The nature of space-time itself was being bent to greatly enlarge the floor-space at the time of His people’s bowing and praying before Him. The sheer number of pilgrims who had journeyed to the Temple meant they were packed tightly as they watched the ceremonies carried out. The situation was truly standing-room-only until the moment that the worshipers would need to bow down and express their devotion. At that point, the standing-room-only factor was manipulated as space-time itself expanded to accommodate the shift in floor-space needed to achieve that physical position. Although not explicitly called by such a name, this event recorded for us is indeed a clear example of the concept of Kefitzat haDerekh. The space of the natural world was contorted to allow for the myriads of worshipers to engage the Holy One in union at the Temple!
Another miracle of this nature is recorded to have happened regarding the mess that would necessarily accumulate due to the obedience of the priests while they carried out their daily ministries.
Another miracle of this nature is recorded to have happened regarding the mess that would necessarily accumulate due to the obedience of the priests while they carried out their daily ministries.
The miracles listed here are just astounding. According to Leviticus 6:20-21 (verses 27-28 in English versions), the Torah tells us that if a clay pot is used to hold the cooked flesh from a sin offering in the Temple, that pot must be summarily broken there, for it had taken on holy purpose, and therefore could not be used for anything else. Instead of having to be picked up from the floor when shattered so that no harm came to the barefoot priests, those sharp shards would instead appear to be “swallowed” and disappear. Similarly, if perchance the contents of the crop (craw) or small feathers from a sacrificed bird happened to fall in such a way that they were not consumed by the fires of the altar, then those stray remnants would also be seen to effectively disappear. And finally, the ashes that would fall from the candelabrum situated inside the Holy Place as the wicks were expended and fell would also experience a spatial “swallowing” to remove them from being walked on or making for an unsightly and unkempt premises. These miracles are all in the same space-time contraction context of Kefitzat haDerekh, where the description of being “swallowed” merely suggests the acute folding of time and space to displace them from being in the way on the Temple grounds.
Yet another miracle concerned the nature of what is popularly called the showbread or shewbread, or the twelve special loaves of bread of the Presence that were weekly set on a table inside the Holy Place. Again, in the same tractate, the Talmud tells us what would happen.
Yet another miracle concerned the nature of what is popularly called the showbread or shewbread, or the twelve special loaves of bread of the Presence that were weekly set on a table inside the Holy Place. Again, in the same tractate, the Talmud tells us what would happen.
Here the text quotes in part 1st Samuel 21:7 (verse 6 in the English versions). The bread in the Holy Place would sit on the table for a week until changed out with new loaves. While only one table of loaves was commanded in the Torah, under command from David Solomon built ten more to go inside the Temple’s Holy Place and upon which bread would be set (see 2nd Chronicles 4:8 and 19). This is important to note because we are told that all these loaves – 132 in total counting the original table from the Tabernacle – would remain miraculously warm throughout the week! They would be taken away at the end of their week just as hot as when they were set down! This miracle implies that the space-time nature of the showbread was being continuously contorted so that no heat loss occurred – essentially a thermal equilibrium was maintained within the 132 loaves for an entire week! The nature of this example of Kefitzat haDerekh is particularly unique in that it would occur for week-long periods, and for entirely new sets of loaves!
Turning now to the text of the Mishnah, we find another astonishing miracle in the Temple is recorded to have happened yearly on the holiest day of the year: Yom Kippur / the Day of Atonement.
Turning now to the text of the Mishnah, we find another astonishing miracle in the Temple is recorded to have happened yearly on the holiest day of the year: Yom Kippur / the Day of Atonement.
The high priest was tasked to perform ceremonies effecting atonement for the entire nation, and part of that included the offering of incense to the Holy One. On his shoulders was the merit of the entire nation – all who worshiped the Holy One of Israel. The high priest would enter in and seek the favor of the Creator for the people carrying the incense-pan as part of his duties. The incense-pan itself is recorded to have undergone a visible physical transformation for that ceremony. We are told that the handle would be miraculously stretched to a greater length, a detail which implies a spatial contortion of significant surprise in that it would have to be maintained while the priest moved through the Holy House to perform the duties particular to it. The text also tells us that the incense-pan would undergo a visible change in color, from a yellow gold to a red gold. It is not entirely certain what was happening, but it is possible that the gold molecules were being rearranged into a certain nanoparticle set up, as it is known that gold in colloid form of less than 100 nanometers takes on a strikingly-beautiful red / rose color. This aspect of gold is still undergoing extensive research for potential applications in a broad spectrum of possible uses, so it is not unthinkable to consider that the Holy One was manipulating the size of the nanoparticles to alter the physical appearance of the gold.
Probably the most astonishing of miracles mentioned in regard to the Temple and able to be credited as examples of Kefitzat haDerekh deal with the nature of the Holy of Holies – the place where man would find spiritual favor for atonement from his sins. Returning to the Talmud, we read this almost unbelievable statement preserved for us in tractate Megillah 10b.
Probably the most astonishing of miracles mentioned in regard to the Temple and able to be credited as examples of Kefitzat haDerekh deal with the nature of the Holy of Holies – the place where man would find spiritual favor for atonement from his sins. Returning to the Talmud, we read this almost unbelievable statement preserved for us in tractate Megillah 10b.
This passage references the size of the Holy of Holies as mentioned in 1st Kings 6:20, where it is described as a cube 20 cubits in length, width, and height. This is important to keep in mind, because we are told that the ark of the covenant had an intervening space of 10 cubits from each of its sides to the corresponding wall in all four directions. Such a detail makes for an impossible measurement, as Exodus 25:10 gives us the dimensions of the ark of the covenant.
And they shall make the ark [of] shittim wood; two and one-half cubits is its length, and one and a half cubits its width, and one and a half cubits its height.
The physical impossibility of the ark of the covenant having 10 cubits on each side is further made unimaginable by the knowledge that the construction of the ark of the covenant is rectangular in shape, meaning that it is physically impossible for the ark to have the same space on every side in a room that is itself a perfect square. It is as if the ark of the covenant was not even in the room – for it took up no space if measured from a side to the corresponding wall! The accompanying graphic attempts to convey the spatial impossibility of the situation by listing the sizes of the objects and the asserted space that actually existed between them.
The details of the Talmud are not to be simply brushed aside as miscalculations of the measurements. Instead, we read in yet another tractate altogether the same essential information given, located in Bava Batra 99a.
The details of the Talmud are not to be simply brushed aside as miscalculations of the measurements. Instead, we read in yet another tractate altogether the same essential information given, located in Bava Batra 99a.
This same information is recorded for us also in the previously-mentioned tractate Yoma 21a, along with the other miracles of the Temple discussed in it. It is clear that multiple rabbis from multiple teachers were taught and maintained the veracity of the same amazing detail: the ark was physically unable to exist in the Holy of Holies, and yet it most certainly did sit there as the Most High commanded. It only makes sense when we factor in the miracle of Kefitzat haDerekh. The space was somehow contracted around the ark of the covenant to allow it to exist in such a way that it took up no room in the Holy of Holies! What a mind-blowing experience it must have been to see the situation in its reality.
These Talmudic statements also tell us that the wings of the cherubim which stood as statues on either side of the ark of the covenant (not the smaller cherubim on the lid of the ark) were similarly of impossible placement in the Holy of Holies. To appreciate the bizarre situation for those two cherubim, let us return to the Word to see how their construction by Solomon is described for us in 1st Kings 6:23-28.
These Talmudic statements also tell us that the wings of the cherubim which stood as statues on either side of the ark of the covenant (not the smaller cherubim on the lid of the ark) were similarly of impossible placement in the Holy of Holies. To appreciate the bizarre situation for those two cherubim, let us return to the Word to see how their construction by Solomon is described for us in 1st Kings 6:23-28.
23 And he made in the Speaking Place two keruvim of olive wood, ten cubits was its height.
24 And five cubits was the wing of the one keruv, and five cubits the wing of the second keruv; ten cubits was from the end of [one] wing and to the end of its [other] wing.
25 And ten cubits was the second keruv: one measure and one size were the two keruvim.
26 The height of the one keruv was ten cubits, and thus was the second keruv.
27 And he set the keruvim in the middle of the Inner House. And they stretched the wings of the keruvim, that the wing of the one touched the wall, and the wing of the second keruv touched the second wall; and their wings at the middle of the room touched – wing to wing.
28 And he overlaid the keruvim [with] gold.
24 And five cubits was the wing of the one keruv, and five cubits the wing of the second keruv; ten cubits was from the end of [one] wing and to the end of its [other] wing.
25 And ten cubits was the second keruv: one measure and one size were the two keruvim.
26 The height of the one keruv was ten cubits, and thus was the second keruv.
27 And he set the keruvim in the middle of the Inner House. And they stretched the wings of the keruvim, that the wing of the one touched the wall, and the wing of the second keruv touched the second wall; and their wings at the middle of the room touched – wing to wing.
28 And he overlaid the keruvim [with] gold.
This same description is recorded for us also in 2nd Chronicles 3:10-13, showing that it doesn’t make any sense how they could fit into the Holy of Holies with the details given to us. The rabbis seem perplexed but adamant that the two wings of each of the cherubim did not touch each other on the body of the cherub. This means that since the wings were each 5 cubits in length, touching at their two tips in the middle, and the other touching the walls, for a total of 20 cubits needed, then it doesn’t make sense how they could fit into a room of only a 20-cubit width. A contortion of space-time is necessary for such statues to have stood as they are described in the Holy of Holies.
Thus, we end this part of the study on the unique miracles that are recorded as occurring in the Temple. We see in them that He has shown Israel astounding mercies. Kefitzat haDerekh was used in the Holy Temple to provide space for the crowds, tidiness for the ministry, warm bread for the priests, and miracles in the Holy of Holies that defy all physical law. Understanding that these events occurred makes for an intriguing realization: for every passing second they happened, time was effectively being hastened, too! They were truly moments of favor for Israel, displays of the heart of the Holy One that He desires to be reunited with us all as soon as possible in pure worship in Zion.
Such an intent is mentioned in Psalm 102:13 and includes with it a declaration worth our attention.
Thus, we end this part of the study on the unique miracles that are recorded as occurring in the Temple. We see in them that He has shown Israel astounding mercies. Kefitzat haDerekh was used in the Holy Temple to provide space for the crowds, tidiness for the ministry, warm bread for the priests, and miracles in the Holy of Holies that defy all physical law. Understanding that these events occurred makes for an intriguing realization: for every passing second they happened, time was effectively being hastened, too! They were truly moments of favor for Israel, displays of the heart of the Holy One that He desires to be reunited with us all as soon as possible in pure worship in Zion.
Such an intent is mentioned in Psalm 102:13 and includes with it a declaration worth our attention.
You shall arise to be merciful [to] Tziyon, for the time for her favor, for the set time, has come.
The grand hope we have here is that favor comes to us. We read here that the “set time has come.” How do we understand such a statement? Are we not looking for the hastening to occur? We do not want the “set time” to come – we want the “hastened time” to come! The key to the hastening, as discussed earlier in this study, is that of merit. We are told that if we merit it, the time of redemption is to be hastened.
The good news is that such merit has been found! The fact that instances of Kefitzat haDerekh can be pointed to in the Word and in Jewish historical texts are proof that merit has somehow happened by the mercies of the Holy One! For that reason, we can read again the declaration from Psalms: “the set time has come” and look at it in new light. If we alter our perception to appreciate it differently, we can see that the “set time” “comes to us!” It reaches us! The set time is hastened to us – it arrives to us, we do not arrive upon it – and this is all because of the mercy and favor of the Almighty! He desires to be reunited with us, and that desire has brought many mercies into this world.
This meriting of the hastening is confirmed for us also by none other than the Messiah Yeshua! In the Gospel of Matthew 24:20-22, we read about Yeshua speaking plainly of the concept of Kefitzat haDerekh in relation to events leading up to the time of restoration.
The good news is that such merit has been found! The fact that instances of Kefitzat haDerekh can be pointed to in the Word and in Jewish historical texts are proof that merit has somehow happened by the mercies of the Holy One! For that reason, we can read again the declaration from Psalms: “the set time has come” and look at it in new light. If we alter our perception to appreciate it differently, we can see that the “set time” “comes to us!” It reaches us! The set time is hastened to us – it arrives to us, we do not arrive upon it – and this is all because of the mercy and favor of the Almighty! He desires to be reunited with us, and that desire has brought many mercies into this world.
This meriting of the hastening is confirmed for us also by none other than the Messiah Yeshua! In the Gospel of Matthew 24:20-22, we read about Yeshua speaking plainly of the concept of Kefitzat haDerekh in relation to events leading up to the time of restoration.
20 Yet, you must pray that your flight shall not be in the winter, and neither on the Sabbath.
21 For there shall be then great affliction, such as has not been from the beginning of the world, and until to now, and neither shall be.
22 And if those days had not been shortened, not all flesh would live, yet, on account of the chosen those days shall be shortened.
The word translated as “shortened” in Matthew 24:22 is the Aramaic term KERA, and is used also in the idea of “Shrinking,” which is essentially a synonym for the Hebrew term KEFITZAH “contracting.” The same sentiment about the "shortening" of the days is recorded in His words from Mark 13:20. What we thus have is a clear statement that the days until redemption and reunification will certainly be shortened, and the reason is given that aligns with what we learned previously was the condition of that hastening: on account of the merit of the chosen! It is because of the chosen that the time until the redemption of this world has been shortened! Thankfully, we have it on the authority of the Messiah Himself that the hastening is secured!
It should not be a surprise, then, to find out that the miracle of Kefitzat haDerekh is one that is recorded also in the ministry of Yeshua! We read of the miracle penned seemingly as a forgettable detail at the end of another miracle that is popularly discussed by followers of Messiah. For context, I give here the account of the initial miracle, as recorded in the Aramaic of John 6:16-20.
It should not be a surprise, then, to find out that the miracle of Kefitzat haDerekh is one that is recorded also in the ministry of Yeshua! We read of the miracle penned seemingly as a forgettable detail at the end of another miracle that is popularly discussed by followers of Messiah. For context, I give here the account of the initial miracle, as recorded in the Aramaic of John 6:16-20.
16 And when it was evening, His students, they went down to the sea,
17 and they sat in a boat, and they went to cross over to Kefar-Nakhum. And it was dark, and to them Yeshua had not come.
18 Yet, the sea had lifted up against them, on account great wind had blown.
19 And they had gone twenty-five or thirty stadia, and they saw Yeshua while He was walking upon the sea! And when He drew close unto their boat, they feared.
20 Yet, Yeshua, He said to them, “It is I! Do not fear!”
17 and they sat in a boat, and they went to cross over to Kefar-Nakhum. And it was dark, and to them Yeshua had not come.
18 Yet, the sea had lifted up against them, on account great wind had blown.
19 And they had gone twenty-five or thirty stadia, and they saw Yeshua while He was walking upon the sea! And when He drew close unto their boat, they feared.
20 Yet, Yeshua, He said to them, “It is I! Do not fear!”
It is the very next verse that is of supreme interest to us.
And they desired that they should take Him into the boat, and at that hour the boat was at the land to which they were headed!
In this statement lay an example of the event known as Kefitzat haDerekh in the ministry of Yeshua. It is important to understand the location of this event. The disciples were on the northeastern side of the Lake of Galilee, and since Yeshua had gone up to a mountain to pray alone, they decided to sail west towards the Capernaum / Genesar area on the northwestern part of the lake. The distance between those two areas is about six miles, and the text tells us that the disciples had crossed about half of that length when they encountered Yeshua walking on the waves. This means that He did not traverse the distance from whatever mountain He had been praying on to that point of the lake in such a short time by walking the entirety of it. Rather, He would have been physically transported to that watery position through a miracle of some type.
What that miraculous method was cannot be precisely known – unless we pay attention to the content of 6:21! The text tells us that once Yeshua entered the boat it immediately reached their intended destination! This statement is the key to understanding the entire miraculous walk upon the water: He was transported to that location by the act of Kefitzat haDerekh, and then continued to experience the miraculous event, which included taking His disciples and the boat itself to the shore! Perhaps this would allow us to coin a new designation of the miracle after all these centuries to add to the existing list: Kefitzat haMayim “contracting of the waters.”
The amazing part is to see that He engaged in the miracle two separate times in the space of just a few verses! However, there is another passage which seems to strongly suggest Yeshua experienced the same miracle when on His final trek to Jerusalem. In Mark 10:32, the Aramaic of the Peshitta reads in this manner.
What that miraculous method was cannot be precisely known – unless we pay attention to the content of 6:21! The text tells us that once Yeshua entered the boat it immediately reached their intended destination! This statement is the key to understanding the entire miraculous walk upon the water: He was transported to that location by the act of Kefitzat haDerekh, and then continued to experience the miraculous event, which included taking His disciples and the boat itself to the shore! Perhaps this would allow us to coin a new designation of the miracle after all these centuries to add to the existing list: Kefitzat haMayim “contracting of the waters.”
The amazing part is to see that He engaged in the miracle two separate times in the space of just a few verses! However, there is another passage which seems to strongly suggest Yeshua experienced the same miracle when on His final trek to Jerusalem. In Mark 10:32, the Aramaic of the Peshitta reads in this manner.
But while they were ascending on the road to Urishlem, Yeshua, He preceded them, and they marveled, and they went after Him, while fearing. And He took His Twelve, and began to speak to them the thing that was prepared to happen to Him.
The way the text reads is somewhat odd. During the ascension to the Holy City with His disciples, Yeshua is said to have “preceded them,” which could mean several things. However, the text goes on to tell us, seemingly in this context of Him preceding them, that the disciples “marveled,” and then they went after Him – while fearing! What, exactly, was happening?
What brought on their marveling?
What brought on their fear?
Nothing really makes sense in these details if we do not consider the miracle of Kefitzat haDerekh being the answer. We know from the examples recently given that Yeshua experienced the miracle in essentially a back-to-back event, so it is not out of the question that He would engage in such a thing here that would explain their otherwise-unfounded marveling and fear while simply walking along the road. In fact, there is a passage from the Song of Songs which seems to align amazingly with the information preserved here in Mark 10:32. In the Song of Songs 2:8, we read the female lover declare the following hope-filled words.
What brought on their marveling?
What brought on their fear?
Nothing really makes sense in these details if we do not consider the miracle of Kefitzat haDerekh being the answer. We know from the examples recently given that Yeshua experienced the miracle in essentially a back-to-back event, so it is not out of the question that He would engage in such a thing here that would explain their otherwise-unfounded marveling and fear while simply walking along the road. In fact, there is a passage from the Song of Songs which seems to align amazingly with the information preserved here in Mark 10:32. In the Song of Songs 2:8, we read the female lover declare the following hope-filled words.
The voice of my beloved! See, he comes bounding over the mountains, leaping over the hills!
The identity of “my beloved” could easily be viewed as the Messiah, given how other aspects of the book lean heavily in Messianic terminology and imagery. If so, this would link seamlessly to the concept of Yeshua engaging in a wild repeated miracle of Kefitzat haDerekh as He headed towards His grim destiny in Jerusalem, seeking there to bring His own powerful merit into the hands of all who follow Him. The verse even uses the very root term in the Hebrew word MEQAPEYTZ “leaping,” a detail that inevitably ties it to the concept of Kefitzah “contracting / jumping.”
Indeed, in the ancient Jewish text of Shir haShirim Rabbah 2:8, this very passage is explained in an astounding manner. The context is that the people of Israel are lamenting the length of time they must endure until redemption occurs. The text then goes on to tell them that Moses calls out to encourage them that the date of redemption comes sooner than expected.
Indeed, in the ancient Jewish text of Shir haShirim Rabbah 2:8, this very passage is explained in an astounding manner. The context is that the people of Israel are lamenting the length of time they must endure until redemption occurs. The text then goes on to tell them that Moses calls out to encourage them that the date of redemption comes sooner than expected.
The passage interprets the wording of the Song of Songs 2:8 as meaning that the time-frame for redemption will be hastened by leaps and bounds – a waiting period contracted instead of the full length of time passing! The same verse is very similarly interpreted, differing by just a handful of words, in the ancient Jewish text of Pesikta Rabbati 15, adding to the validity of this interpretation. Taking this and the Messianic tones of the verse and applying it back to the events recorded in Mark 10:32, and it seriously does appear that Yeshua was engaging in the miracle of Kefitzat haDerekh on the road as He ascended south from the Galilee to Jerusalem to hasten the flow of prophetic events for us all.
This astounding example of Kefitzat haDerekh is not the last one in the ministry of Yeshua! We see that He utilized the miracle again after His resurrection, recorded for us in the Gospel of Luke 24:30-31. The context is His veiled meeting with two of His followers not long after His resurrection. They do not know it is Yeshua with whom they have sat down to eat, until the following happens.
30 And it happened that while He reclined with them, He took the bread, and blessed, and broke it, and gave to them,
31 and at once their eyes were opened, and they recognized Him! And He was taken away from them!
No sooner had they realized the identity of the guest and He was miraculously removed from their midst. This is a clear example of Kefitzat haDerekh for the body of the resurrected Messiah! He was transported immediately to a different location, even while indoors! This is the earliest recorded incident of the miracle happening in such a way that space-time was contorted so that not even the barrier of walls prevented the spatial relocation! The sheer power of the miracle displays the perfect authority of the Holy One given to His people to partake in such an amazing event.
That example of the miracle highlights for us one more clear incident from His ministry of Kefitzat haDerekh. In the Gospel of John 20:26, we see that eight days have passed since His resurrection, and the disciples are gathered together in one place. Yeshua utilizes that moment to come to them.
That example of the miracle highlights for us one more clear incident from His ministry of Kefitzat haDerekh. In the Gospel of John 20:26, we see that eight days have passed since His resurrection, and the disciples are gathered together in one place. Yeshua utilizes that moment to come to them.
And Yeshua came while the doors were closed, standing in their midst, and said to them, “Peace be with you!”
Again, Yeshua’s miracle was of such impressive nature that not even the spatial barriers of walls prevented the contraction of space-time from transporting Him where He needed to be to continue teaching His disciples. With doors closed and no other way inside, space was contorted to move Him from wherever He was previously to the inside of that room!
The final example where Yeshua engaged in the amazing miracle is embedded in His ascension into the heavens, as recorded by Luke in the book of Acts 1:9-11. After saying His final words, He was lifted into the sky, and the miraculous contortion happened again to remove Him from this space-time continuum to the side of the Holy One in the heavens.
The final example where Yeshua engaged in the amazing miracle is embedded in His ascension into the heavens, as recorded by Luke in the book of Acts 1:9-11. After saying His final words, He was lifted into the sky, and the miraculous contortion happened again to remove Him from this space-time continuum to the side of the Holy One in the heavens.
9 And while He said these, while they saw Him, He ascended, and the cloud received Him, and He was concealed from their eyes.
10 And while they gazed at the heavens when He went, two men were found standing with them, in white clothes,
11 and they said to them, “Men! Gelilaye! Why do you stand and gaze at the heavens? This Yeshua who ascended from you to the heavens thus shall be brought [back] according to how that you have seen that He ascended to the heavens!”
9 And while He said these, while they saw Him, He ascended, and the cloud received Him, and He was concealed from their eyes.
10 And while they gazed at the heavens when He went, two men were found standing with them, in white clothes,
11 and they said to them, “Men! Gelilaye! Why do you stand and gaze at the heavens? This Yeshua who ascended from you to the heavens thus shall be brought [back] according to how that you have seen that He ascended to the heavens!”
This final example shows that Yeshua left this earthly realm by experiencing an incident that moves Him from here to the heavenly places at the right hand of the Most High. In this way, He essentially experienced the same type of event as did Enoch (see Genesis 5:24 and Hebrews 11:5) and Elijah the prophet (see 2nd Kings 2:11-12). Through the spatial displacement of Kefitzat haDerekh, He was instantaneously taken into the realm of Heaven.
In total, then, are six incidents recorded for us in the ministry of Messiah which include the use of Kefitzat haDerekh:
Being transported miles onto the middle of Lake Galilee
Being transported miles to the western shoreline of the Lake
Being transported along the road towards Jerusalem
(assuming just 1 incident of it occurred in this record)
Being transported away from His two followers after breaking bread
Being transported into a room full of disciples where all doors were shut
Being transported from the earth to the heavens at His ascension
The words of the angels to the disciples are so very important to consider before moving on to close out the study. They tell them that Yeshua will return in the same way He left: He was taken up with the clouds and removed from sight – therefore, He shall return with the clouds, appearing to our sight! This detail requires at least one more perusal of the miracle of Kefitzat haDerekh by Yeshua! It speaks to the merit obtained that hastens the day of our redemption, for we see this concept of Messiah coming with the clouds mentioned in appropriate context in the Talmud, tractate Sanhedrin 98a. We already saw the first part of this passage in a previous quote at the beginning of the study where we learned that redemption would be hastened if it was merited, but it continued on and so we pick up that initial conversation again now to help bring it all full circle.
This perception of the rabbis concerning how Messiah comes is astonishing in how it relates to all that we have learned. If the people have merited it, Messiah returns according to the statement quoted from Daniel 7:13-14 – with the clouds. This takes us back to the declaration of the angels to the disciples in how Yeshua shall return: with the clouds! Furthermore, this aligns seamlessly with what we have read that merit has been obtained, making the day of our redemption a hastened event! In contrast, the Talmud tells us that if the people do not have merit, Messiah comes upon a donkey, citing Zechariah 9:9 as proof. This is the exact scenario we see in the Gospels of Yeshua’s entry into Jerusalem, when He should have been crowned as the King Messiah – where He rode instead upon a donkey into the city: see Matthew 21:7; Mark 11:7; Luke 19:35; and John 12:14. This shows us that even with all the works of righteousness performed up to that moment, we still had not achieved merit sufficient for Messiah to come with the clouds. Instead, He had to come upon the donkey.
However, we are assured He shall come again with the clouds, for between His entry into Jerusalem and His ascension into the heavens, something astounding happened: merit was achieved that would hasten the day of redemption! This fact is discerned by the words of the angels spoken to the disciples here that Yeshua shall return "with the clouds," signaling merit had been achieved! The great act of merit which took place between Yeshua's entry and ascension is obvious - His suffering and death worked what no other had accomplished yet before Him. And so, we can be confident in what was said: merit has been secured! The day of redemption will be hastened!
Moving on now from the ministry of Yeshua, we can turn to one more clear example in the Word of the miracle occurring. This one is recorded for us by Luke in the book of Acts 8. In that chapter we read of the account of Philip, and beginning in 8:26, of his intriguing meeting with an Ethiopian believer (as the Aramaic Peshitta suggests, or “eunuch” if you prefer the Greek reading) who was returning to his country from worship at the Temple. Philip helps the man to understand the Scripture scroll from which he was reading, as well as the identity of the Messiah, and the man proceeds to be immersed into water as a sign of his new spiritual revelation. The account picks up from there in 8:38-39 (verses 39-40 in Greek-based English versions).
However, we are assured He shall come again with the clouds, for between His entry into Jerusalem and His ascension into the heavens, something astounding happened: merit was achieved that would hasten the day of redemption! This fact is discerned by the words of the angels spoken to the disciples here that Yeshua shall return "with the clouds," signaling merit had been achieved! The great act of merit which took place between Yeshua's entry and ascension is obvious - His suffering and death worked what no other had accomplished yet before Him. And so, we can be confident in what was said: merit has been secured! The day of redemption will be hastened!
Moving on now from the ministry of Yeshua, we can turn to one more clear example in the Word of the miracle occurring. This one is recorded for us by Luke in the book of Acts 8. In that chapter we read of the account of Philip, and beginning in 8:26, of his intriguing meeting with an Ethiopian believer (as the Aramaic Peshitta suggests, or “eunuch” if you prefer the Greek reading) who was returning to his country from worship at the Temple. Philip helps the man to understand the Scripture scroll from which he was reading, as well as the identity of the Messiah, and the man proceeds to be immersed into water as a sign of his new spiritual revelation. The account picks up from there in 8:38-39 (verses 39-40 in Greek-based English versions).
38 And when they went up from the water, the Spirit of Marya seized Filipas, and no more did the believer see him, but instead, went on the way, while rejoicing!
39 But Filipas was found in Azatas, and from there circled around, and was declaring in all the cities, until that he came to Qesariya.
39 But Filipas was found in Azatas, and from there circled around, and was declaring in all the cities, until that he came to Qesariya.
Upon fulfilling the purpose of his seemingly-chance encounter with the Ethiopian believer, Philip is said to have suddenly been “seized” by the Holy One and transported instantaneously from his location near Gaza to the town of Azatas (Greek Azotus, previously the ancient Ashdod mentioned throughout the Hebrew Scriptures). This immediate place-change was probably somewhere between 20 to 30 miles in distance! The Aramaic of the Peshitta text here is notable in how it refers to this sudden relocation. The term is KHETPATH, and while indeed having the definition of “seize / take away,” it also happens to possess the secondary meaning of “to hasten,” which aligns startlingly well with our understanding of the purpose of the miracle that bends space-time to speed up the redemption process! This immediate “taking away” is apparently something that was well-known enough that it is even referenced in 1st Kings 18:12 as being something to be wary of when it came to trusting that the prophet Elijah would still be present if left even for a moment! Philip thus can be definitively said to have experienced an abrupt Kefitzat haDerekh event!
This account of Philip appears to be the last clear example in the Scriptural texts of this wonderful miracle occurring which hastens the day of our redemption. However, it is totally possible that other passages could hold record of similar incidents. Only an attentive examination of what we read will yield such insightful details. This factor offers just another reason to carefully discern the words inspired by the Spirit that have preserved for us the meritorious efforts of the righteous to expedite our reunification with the Holy One. Untold wonders are contained in His Word, and He desires to reveal them to us who toil to understand His ways.
Until that set time comes to us, arriving delightfully early by His abounding mercies, we are left with a timely admonition by the apostle Paul which fits so well with all that we have learned in this study. In Ephesians 5:15-16, we read the curious words now made somewhat more defined for us.
Until that set time comes to us, arriving delightfully early by His abounding mercies, we are left with a timely admonition by the apostle Paul which fits so well with all that we have learned in this study. In Ephesians 5:15-16, we read the curious words now made somewhat more defined for us.
15 You must see, therefore, how you shall walk meritoriously, not as the foolish, but as the wise,
16 who purchase their time, on account that the days are evil.
Let us assume the holy responsibility of those who have come before us – the “wise” of whom he speaks, and likewise ransom our time. The Aramaic text once again illuminates for us the Hebraic concepts embedded in Scripture. Paul’s word-choice shines a light on the intent of his declaration. The Aramaic term he used here for “their time” is QIRS’HUN. The Semitic root is that of QARAS and bears directly upon our study’s focus. QARAS has as its core meaning the idea of “contracting / shrinking / warping!” The Semitic intent of Paul’s words now take on new weight as we understand afresh the concepts to which he was referring! This declaration is hinting at the consequences of the righteous as they walk meritoriously – such a faithful obedience has the power to alter the very nature of space-time to speed up the process of rectification for the world.
We thus have in this powerful statement by Paul the call to live in such a manner that possesses merit, for our actions have a true purpose to play in the grand plan of the Holy One's redemption. “Walking meritoriously” means that we “purchase the contracting” that brings the set time yet closer to us! Let us therefore be found in union with each other by seeking righteousness to draw redemption from its set time towards our time now. In this way, our walk will be of the merit that matters, should He so judge us fit among His Kingdom. There awaits us His Presence restored to the Temple and a world blessed to go up and worship in unity in the land of Israel.
There is an end to every journey.
That long journey of our reunification with His glorious Presence will one day be complete, and a new and adventurous purpose shall be enacted for all the living. Great wonders are in store for the citizens of the Kingdom of Heaven. It is our mission to bring that as quickly as possible. What a task that we have been given: the redeemed are invested with the holy work of hastening the day of the return of His glory to Zion!
There is an end to every journey.
That long journey of our reunification with His glorious Presence will one day be complete, and a new and adventurous purpose shall be enacted for all the living. Great wonders are in store for the citizens of the Kingdom of Heaven. It is our mission to bring that as quickly as possible. What a task that we have been given: the redeemed are invested with the holy work of hastening the day of the return of His glory to Zion!
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.