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(This message builds on the Genesis 3:15 Torah teaching, confirmed in Rabbinic exegesis, see

זרע זה מלך המשיח מדרש רבה כג ה

The Ne'ila Yom Kippur service has already concluded.  The kiddush has already been provided in the shul to break the Yom Kippur fast.  Even the materials to build the sukkah are already in place.

 

We watch the calendar pages already falling away for what is quickly coming upon us: Sukkot, and then Shimini Atzeret, and then Simchat Torah. Yet something is lacking.  In spite of all our irreproachable frumkeit, as we observe the rituals, there is a vague absence in the relationship; we strive to know Hashem personally and walk with Him, as it says in the Holy Torah "Chanoch walked with G-d" (Genesis 5:22).  But His Word has not yet been revealed to us.  In fact we have the outline or the outward form of the Jewish religion but in all our kinas Hashem and pursuit of Yiddishkeit something is missing.

There are many nevi'ei sheker who have left the Kehillah and have gone out into the world.  They do not know the yissurim of Moshiach.  They come to your shtiebel but do not bring the torah of Moshiach.  Their emunah lacks true teshuva.  They have not grieved over their sins and truly renounced them.  They have no true ahavas Hashem in themselves for Moshiach nor for the yeladim of Moshiach's Kehilla.  The Geulah Message of Redemption that they heard in the beginning they have not kept.  They have no mishcha (zalbung, anointing, unction, true spiritual influence) and have grieved the Ruach Hakodesh.  The Derech Shalom they have not known. They want to be called "morim" but they are rebellious and full of wiles and uncleanness and walk in the proud darkness of their idols.  The Derech Emes is far from them.  They have no chavrusashaft (fellowship) in the Ohr HaEmes.  They stand against Moshiach and fight the light that is already shining, even the korban kapparah Hashem provided as a covering for their averos.  They are part of the darkness that is passing away.   They form a hindrance in the Kehilla and are of Hasatan and do not have spiritual ears to hear the divrei Torah of Moshiach's Shlichim. 

In view of such darkness and spiritual deception, how can we have bitachon (confidence) that we ourselves are of Hashem?  How can we know we are of the truth and not bound by deception?  How can we know that in fact we have passed from spiritual death to life and, yes, have been truly born of Hashem?  If we deny the Moshiach, what hope have we?  Who is a bigger liar than the one who denies the Moshiach?  If we do not have Moshiach and the korban kapparah Hashem provided through Goeleinu, then neither do we have Hashem, or such assurance.  Some liars deny that Moshiach came as our temurah (substitute).  These liars deny that Moshiach came to make the exchange: the Tzaddik for the chote'im (sinners).  Know this: it was because of our mishpat mavet that Moshiach went to his death, and only Moshiach provided the korban kapparah for our sins.  Only in Moshiach can Hashem justly extend His mercy to us.  Moshiach's khalifah (exchange, replacement, substitution) was from Hashem that we might live.   Hashem is not willing that any nashamah should perish. Trust in Hashem's Kitvei Hakodesh with all of your heart and lean not on your own corrupt way of thinking.   The purchase price of our redemption has been paid in full.   No mitzvah we might do can make up any supposed deficit.  The only zchus (merit) we have is in Moshiach Tzidkeinu, not in ourselves.   Moshiach Ben Boaz Ben Dovid paid the full price.   When Moshiach paid the price, we were like Elimelech and Machlon, dead in our trespasses and sins (Ruth 4:10). Our heart might condemn us, accusing us that our sins make us enemies of Moshiach. But Moshiach died for enemies like us, like Shaul the Persecutor, saying "Father, forgive them for they know not what they do." If Moshiach died only for friends, then assurance of salvation would be impossible since we would always wonder if we were "friendly enough" to Moshiach to merit the love shown to true friends. But Moshiach died for us even while we were not his friends! If we truly believe that Moshiach sincerely prayed for enemies like us, "Father, forgive them for they know not what they do," then we can have assurance of salvation, that Moshiach did indeed die TAH-KHAT ("instead of," Hebrew, Genesis 22:13) sinners like us, making the akedah for our redemption, as it says regarding the people of the promise embodied in Isaac in Genesis 22:13. Thus we have assurance of salvation. But such a one is NO LONGER living as an enemy (Pp 3:18-19) of Moshiach's Etz Chayim (see Mt 7:21) by twisting the grace of Hashem into a license for libertine lasciviousness. Much was made of the repentant ganav in the early kehillah because Yeshua himself supplied him with assurance of salvation, saying, "Today thou shalt be with me in paradise." We see the repentant ganav under grace and this man with his own boim foon mesiros nefesh ("tree of self-sacrifce") provides us with a picture of the mortification of the flesh that we know to be part of the new birth and repentance.

       

When we seek assurance of salvation, we are actually looking for security. But Ps 16 tells us that such security is found only in our utter reliance on the securing Testator of our inheritance, that is, G-d. He Himself in fact IS our heritage, He is the allotted share of our inheritance both in life and in death. We know the true G-d and His provision for us and therefore we have joy and glory and gladness in contemplating all that G-d has secured for us as our inheritance. If you believe Ps 16 and savor it, then you know that G-d instructs you about His heritage for you in the night seasons in your heart of hearts. Then also there is an assurance that is truly the cup of our salvation. But as it says in Ps 16, if we have turned away from idolatry and if we have turned to our Scriptural heritage as the source of our security then there is not only assurance but also acceptable prayer unto Hashem, knowing this, "that the Ruach Hakodesh himself bears eidus (witness) with our [regenerated] ruach that we are bnei haElohim" (Ro 8:16).

Look at what Ro 3:25 says about Yeshua the Moshiach Ben Dovid: it says
"Whom G-d set forth as a kapporah (that which propitiates G-d's wrath; cf the sa'ir l'azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times"
HERE YOU HAVE THE OBJECTIVE GROUND OF THE ASSURANCE OF OUR SALVATION AND THE SOURCE OF OUR JUSTIFICATION (SEE RO 5:9), THE MEANS OF WHICH IS [REPENTANT] FAITH (EMUNAH, RO 5:1). WHEN MOSHIACH SAID, "IT IS FINISHED," HE MEANT THAT THE PRICE OF OUR REDEMPTION HAD BEEN PAID IN FULL AND THERE WAS NOTHING ANY ONE WOULD NEED TO ADD TO THE PAYMENT. ONLY BECAUSE IT IN FACT IS FINISHED DO WE HAVE THE GROUND FOR THE ASSURANCE OF OUR SALVATION. THERE IS NOTHING FOR US TO PAY. HE PAID IT ALL. THEREFORE WE PRAISE HIM AND WALK BY FAITH IN THAT WONDERFUL ASSURANCE THAT THE WORK OF OUR REDEMPTION IS FINISHED. IT IS FINISHED. IT REALLY IS. HOW DO WE KNOW. BECAUSE MOSHIACH SAID SO. SO THE OBJECT OF OUR FAITH, THE KORBAN KAPORAH OF THE BLOOD OF THE WORLD-JUDGE, ASSURES US OF THE LOVE OF THE WORLD-JUDGE, WHOSE OBJECTIVE BLOOD SET FORTH IN PUBLIC, NOT BEHIND THE PAROCHET OF YOM KIPPUR, SECURES OUR CONFIDENCE BY FAITH THAT HE HAS PUT AN END TO THE YOM HADIN WRATH OF THE BAR ENOSH OF THE END OF DAYS (DAN 7:13-14; DAN 9:26), EVEN MAKING SUFFICIENT ATONEMENT FOR ALL TIME, FOR BOTH THE FORMER TIME AND THE PRESENT TIME, SINCE IT WAS IMPOSSIBLE FOR THE DAHM OF PARIM (BULLS) AND SE'IRIM (GOATS) TO TAKE AWAY CHATTA'IM. SO IF YOU KNOW THAT G-D HAS DELIVERED AND RESCUED YOU FROM YOUR SINS, THEN YOU ALSO CAN TRUST THAT HE WILL COMPLETE THE GOOD WORK HE BEGAN IN YOU AND THAT HIS SALVATION WILL BE HIS GLORIOUS WORK AND NOT YOURS FROM FIRST TO LAST, FOR THE ONE HE FOREKNEW HE ALSO PREDESTINED AND THE ONE HE PREDESTINED HE ALSO CALLED AND THE ONE HE CALLED HE ALSO JUSTIFIED AND THE ONE HE JUSTIFIED HE ALSO GLORIFIED (SEE ALSO MJ 10:4). THIS IS WHY WE HAVE RESOLVED TO KNOW NOTHING AMONG YOU BUT MOSHIACH AND HIS ETZ CHAYIM!

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