The Jubilee and The Kingdom Of God

0:01 So I hinted a little bit earlier, actually, I didn't hint, I just said that we would have the opportunity to have a lesson of an international flavor this morning. I want to invite Rabbi Mateus and also Rabbi Marcelo up to the stage at this time. So these two brothers have a beautiful congregation in Brazil, Har Zion? Har Zion. Har Zion is the name of the congregation. Rabbi Mateus is the senior rabbi there now, and you're

0:50 wondering, "Well, why is he in the US? What's going on?" So he just completed a wonderful milestone in that he just finished his master's degree at King's University. Amen. Thank God. Thank you. Yeah. And of course, a graduation is a celebration, so congregation, people from the family and friends came to celebrate with him. They have been friends of Baruch Hashem for 26 years, y'all. Yes. This is not-- Yes. Yeah. Yes. Thank you. So this is like a family reunion in some sorts, right? Absolutely.

1:35 In that there has been a lot of good ministry done between these two congregations, and also generationally now, we're working on a second generation of people who are worshiping the Lord and are faithful to his calling. Yes. All right. So Rabbi Marcelo is going to give us a little brief on what's going on down in Brazil, and then the next speaker that you will hear will be Rabbi Mateus. Yes. Thank you. Thank you, Marcus. Let me pray for you. Father, we just thank you for your goodness and your mercy. We thank you for strong bonds across many, many generations and across time and across distance. Father, we pray that you would continue to bless these men. We pray that you would continue to use them mightily to do your bidding. Father, we pray also that our eyes and our ears would be open to see that you

2:23 are doing great and mighty works all over this world. Father, we pray also that as the word goes forth, that it will come forth clearly, and we would receive it with conviction. Yes. In the mighty name of Yeshua, we pray. Amen. Amen. Thank you, Marcus. Thank you. Yes. Shabbat Shalom to everyone. I am so happy to be here and to be able to see good friends again. I'd like to say thank you so much. I say that to Rabbi Mari and Rabbi Ari,

3:10 for everything you have done for my son, Mateus, helping him to complete his master's degree at King's University. Yes, praise the Lord. I am so proud for this. And I'd like to say thank you, Rabbi Mari, for everything that you have done to Brazil, to our congregation, to our Brazilian nation, and for JDC too in Brazil. I pray for you, for your life, for your health, for your family, for this congregation. Thank you so much.

3:55 Thank you. You want to respond? I'd like to say more in English, but my English is not fluent, and I feel more confident speaking Portuguese. Me too. Yes. We are living in very important days from Passover to Shavuot. And it came from God to my mind a graphic. And

4:44 as followers of Yeshua, I think we can apply this graphic into our lives. So we have two axes, the spiritual maturity, the vertical one, and the horizontal one, it's time. So we are... Before we know Yeshua, we were at zero or behind zero. So when we met Yeshua, we have a born-again experience. And the same thing that happened to the people of Israel happens to us. During

5:35 one season, Israel was being slaved in Egypt and was there for 400 years. So they were delivered from Egypt from slavery. And they walked to Mount Sinai, where they received the Torah E conosco, pode passar o slide. Conosco acontece a mesma coisa. So in our lives, the same thing happens. Nós estamos no 37º dia da contagem do Omer. We are in the 37th year of the count of the Omer. E eu vejo uma boa oportunidade para a gente refletir nesse período de 49 dias.

6:22 So during this period of 49 days, we should reflect upon our situation. No meu gráfico, vamos imaginar que nós também estávamos presos no Egito, no pecado, no sistema do mundo. So let's imagine that, like the people of Israel, we were also being enslaved by sin before we knew Yeshua. E esse período de Páscoa a Shavuot é muito convidativo para que nós também façamos uma análise de consciência para sermos libertos de. So we realize that we were delivered from Egypt, and it's a very important season to reflect on that deliverance process that we had. Eu vejo duas importantes preposições. And I think two very important conditions.

7:09 Na Páscoa, nós saímos de. In Passover, you were delivered from. Mas nós temos um grande tempo agora de 49 dias, como se fosse um processo para a gente alcançar um nível maior em Shavuot. But now we start a process, so we could reach out Shavuot, the Torah. Em Shavuot, nós vamos finalmente ser libertos para servir. And if in Passover, we are delivered from, Shavuot, you are delivered to. To serve, to be a servant. To serve, to be a servant of God. Então, repetindo, é uma oportunidade para a gente, de Páscoa até Shavuot, sermos libertos

7:57 daquilo que nos prende. So these days of the Omer are really a deliverance time, where we reflect and we ask God to be delivered from anything that we still have from Egypt. Mesmo sendo nascidos de novo em Yeshua. Even after you had your born again experience with Yeshua. Nós precisamos ser livres dos nossos pensamentos negativos. You still have a lot of work to do. You have to work within your thoughts. Das mágoas, falta de perdão. You should learn how to forgive. Sermos livres e libertos, por exemplo, de prisão ao passado. We need to be delivered from, sometimes, prisons from the past.

8:42 Ou seja, nesse período de Páscoa a Shavuot. So this season from Passover to Shavuot. Nós temos que mudar de nível. We have to change our level, raise up our level. Eu convido a todos nós hoje pensarmos nisso. Temos que alcançar em Shavuot um nível maior. So I invite you all to think about this. How are you developing your salvation? Isso é um processo. Nessa contagem de dias, eu creio que isso afeta o universo. This counting of the Omer is something cosmic. Porque nós estamos falando de uma estação, do Moadim, em hebraico, de uma festa. We're speaking about a season, part of the Moadim. Um tempo do Senhor. God's appointed time. E finalmente, quando nós alcançamos Shavuot agora, dentro de 13 dias. When we reach out Shavuot, in 13 days, I think.

9:28 Nós lembramos de Atos dos Apóstolos. We remember from Acts of the Apostles. Quando eles estavam nesse dia de Shavuot. On that same day, they were all gathered. Celebrando a outorga da Torá. Celebrating the giving of the Torah. Veio sobre eles o Espírito Santo de Deus. Came over them the Spirit of God. Houve uma manifestação dos dons e ministérios. And the gifts of God were manifested in that moment. Então, finalmente, saímos de "para". Isso é muito importante. So we are delivered from, but we need to reach out to. Why were you delivered from Egypt? E ser liberto para servir. So that's the key note. To be delivered, it's always to

10:14 accomplish something. Ou seja, em Shavuot. In Shavuot. É a nossa qualificação. It's our qualification. Pode ser completa através dos dons e ministérios. We need the gifts of the Spirit to complete the difference. E todos nós, sem exceção. All of us. Precisamos nos valer de viver os dons do Espírito Santo. We need the gifts of the Spirit to be developed before God. Para ter como benefício próprio e servir ao próximo. Not only for our own selves, but to serve others as well. Então é um maravilhoso tempo. So this is a wonderful time. Que nós estamos vivendo. That we are living right now. Para alcançar um nível maior. To reach out a higher level. Que Hashem possa abençoar a todos com essa visão. Bless all of you with this special Shavuot anointing.

11:02 E que tenhamos um abençoado Shavuot. May we all have, in a few days, a blessed Shavuot. Muito obrigado! Thank you very much. Thank you. All right. Oh, very good. Most important question, Rabbi Ari, how much time do I have? Five minutes, okay, let me set the... Well, thank you very much, Rabbi Ari, Rabbi Mori. I would like just to introduce our special guests. My father you already know, but I would like my guests to stand up. My family, too. So we have

11:48 Paul, Mr. Paul from Taiwan. Everybody stand up, stand up, stand up. Yes, stand up, please, if you can. This is Paul from Taiwan. This is Elder Renato from our synagogue and Brother Victor. Victor is our Joshua. He takes care of all the tech, the video, the sound equipment. So he's here as an intern. He's here to learn. And yeah, thank you very much. And I have here a very special couple. Also, I call him my Israeli brother, Barry Shulam and Beth Shulam from Tennessee. They came for my graduation.

12:36 Yeah. And Barry was born in Jerusalem, but he lives in Tennessee. So thank you very much, guys. Thank you for being here. By the way, Marcus was introducing me. He forgot to say something very important. Tatiane and I, we are Rachel, Sabras, and Ari's adopted siblings. So Ari, I'm your Sephardic brother. You can't help it. I'm your Sephardic brother because 26 years ago, the Waldman family adopted us. We came here, we knew no one. We both received scholarships to go to CFNI. We were newlywed. We

13:26 didn't know anybody here in the Dallas area. And Wayne Wilkes was the only one we knew, introduced us to the Waldman family, to Marty and Marlene. Ari was about, I think you were 17 or 18, 16, something like that. Long hair. Strong guy, long hair. And he's still very handsome. Don't get me wrong. But so since that time, we were connected to the Waldman family until this day. And every time I'm here, I feel privileged, but I also feel there is responsibility because this is a sacred place. This family has zeal for the Lord, and they're a family that are, for me, like a lighthouse

14:14 to spread the light of Yeshua, not only to our own people but to the nations. So thank you very much, Marty, Marlene, Ari, and your families. It's been such a blessing to me. Thank you very much. Well, since I only have now three minutes- ... we need to get going. So let me see here. Okay. Well, as you see here, Ari told me that I could use PowerPoint, so I'm using PowerPoint today. So I'll be speaking about the Jubilee and the Kingdom of God based on these two parashot, Behar and Behukotai, which, by the way, are my son's bar mitzvah, my oldest son bar mitzvah parasha, Behar. So this is a very important portion of the Torah for me. It's the concluding parashot of the book of

15:02 Vayikra, Leviticus, and it speaks about a very, very important date on God's calendar. It's not the moad. It's not one of the festivals of the moadim, but it's a very prophetic moment in the history of the people of Israel. Maybe one of the most prophetic events that the Torah prescribes for the children of Israel, and I'll be speaking about some of that richness about the Jubilee, the yovel. Okay? So let's read, if you can follow with me from Leviticus 25, verses 8 to 10. We have this text. "Count off seven sabbaths of years, seven

15:49 times seven years, so that the seven sabbaths of years amount to a period of 49 years. Then have the trumpet sounded everywhere on the 10th day of the seventh month, on the Day of Atonement," Yom Kippur, "sound the trumpet throughout your land, consecrate the fifth year and proclaim," draw liberty, "throughout the land to all its inhabitants. It shall be a yovel, a jubilee for you. Each one of you is to return to his family property and each to his own clan." Now, I told you this is one of the most important events because it's not only a

16:35 social equalization decree, because every 50 year, I'm not going to go through all the text, but every 50 years, there was a redistribution of property so that the original inheritance would go back to the original owner. So it allows the society, it allows discrepancies, it allows this big difference between rich and poor. So every 50 years, there was an equalization organized by the leadership of Israel, which was something quite interesting. But beyond that, beyond the social aspect of the Jubilee, there is a prophetic, very important aspect.

17:21 Beginning with the word yovel. You know that yovel is a word that reminds us of a wind instrument. Okay? But also, according to the rabbis, it's more than that. Yovel could also mean yuval. It's the same root, same letters, and yuval means stream of water, something that flows. So the rabbis, throughout the ages, they realized that the Jubilee is not only a date to be celebrated and to reorganize property, it's a date that points out to the great redemption that we all wait

18:06 for.It's a taste of the great day when the Lord's presence will flow throughout Israel and the whole world. So it's very important that we understand that it points to the restoration of all things, to the tikkun olam. This is a prophetic expression used by the prophets and in the rabbinical terminology, that means the restoration of all things. That's what we all wait for. I remember Rabbi Ari speaking a couple of weeks ago, and also Rabbi Sean mentioned that our expectation is not to die and go live in heaven forever.

18:52 There is a chronogram being fulfilled. There is a promise of our earth restored. There is a promise of Jerusalem being again the center of the world, and the Messiah reigning from Jerusalem, not only over Israel, but over all the nations, and the nations gathering with Israel and praising the Lord. And they will come in singing in Zion, and they will assemble the Jewish people. They will call the Jewish people and say, "Hey, let us go up to the mountain of the Lord so we may walk in his ways," because the word of the Lord shall come out from Zion and the Torah shall come up from Jerusalem. They will be singing that. So we all wait for this moment, and according to Jeremiah chapter

19:41 31, everyone will know God because his presence will flow. It will flow. It will yuval. So the Jubilee, yovel, reminds us of this flowing of God's presence that we all await for. We all wait for that. It's interesting because when we have weddings, what is very common for us to say to the newlywed couples? What do you say to a newlywed couple in Jewish weddings? What do you say? Well, that too, but usually, what do you say in Hebrew? How do you...

20:28 Huh? Mazel tov. Yes, mazel tov. So people think that mazel tov is good luck. If you translate mazel tov as good luck, that's very offensive. You see, you get married and then you come to the new couple and say, "Oh, you know what? According to the statistics, 60% of couples, they end up divorcing within 10 years, so good luck." What do you mean good luck? Mazel tov is not good luck. Mazel comes from nozel. Nozel means also to flow. So what you're saying is like, "May the blessings of God flow through your lives as a new being, as wife and husband now." You see? It's this flow that we all await for,

21:16 where the presence of God is manifested. His spirit is manifested throughout gifts, like my father mentioned here. You see? So we all await for this moment, and I will quote for you here the text from Jeremiah chapter 17, where we have the same word, but meaning stream. Look, "Blessed is the man who trusts in the Lord, whose confidence is in him. He will be like a tree planted by the water that sends out its roots by the yuval," the stream. Look at that. So it does not fear when heat comes. Its leaves are always green. It has no worries in a year of drought and never

22:03 fails to bear fruit. This is amazing. So this date of the Jubilee is something that we need to understand, and the prophets of Israel understood it. Isaiah the prophet connected the year of Jubilee to the work of the servant of the Lord, the Messiah. Isaiah was the one that first connected, okay, that Jubilee that the Torah prescribes is a symbol. It's an analogy. It's an allegory of something bigger, and that something, that restoration, where Israel will come back to its inheritance, where we will have true freedom, and where the presence of

22:49 God will flow. That moment will be started by the Messiah, and it's prophesied in Isaiah chapter... You know all the verse, but chapter 61, the prophet Isaiah connects the work of the servant of Adonai, the Messiah, to a special kind of Jubilee. It's not a regular Jubilee, a special kind that will begin the process of world's redemption, restoring our reality as it was back in the days.

23:35 You see, there is a paradigm. We think that new is always good, right? New technology, ChatGPT 4.1 is better than 2.5. And now my washing machine has this function that 10 years ago it didn't have. But the truth is, if you go back to the Bible, in order to advance, we need to go back. Jeremiah finishes his book of Lamentation saying, "Renew our days as of old."So in order to advance, we need to be restored. Restore us, O Lord, and we will be restored. Renew all our days as... We just sang it here.

24:25 When we return the Torah, we sing that as an expectation, as our hope, and that's our hope. We're not doing the same prayer every Shabbat. We're prophesying that we believe that we will be restored. The Messiah of Israel, he started something 2,000 years ago, and he will complete that mission in a while. It's very soon, but it's not yet completed, but he started it 2,000 years ago. And it's our mission to work and to walk in this restoration, in this special anointing, if I can say that, of the Jubilee, until the real Jubilee comes when he returns.

25:13 Because you see, he's not returning to die. He's not returning to enter Jerusalem riding a donkey. He's not returning to preach repentance. He's coming as King of Israel. He's coming as Lord of Lords, King of Kings. He's not coming to preach repentance. He's coming to judge the enemies of Israel. He's coming to restore the inheritance of Israel. He's coming to restore the priestly call of Israel. He's coming to gather the nations in worship to the one true God in Jerusalem. He's coming to restore. That's what we read in Isaiah, chapter

26:01 40, for instance, chapter 11. You understand? So it's very important that we have this expectation, this hope, and I mentioned that last year when speaking here in Be'oh Hashem, that hope, the word in Hebrew is tikvah, right? Tikvah, hope. Tikvah comes from the root kav, line. So tikvah is actually the line that connects you to what was promised. It's a line, and how firm, how strong you hold that line, it's called in Hebrew emunah, faith. So if you strong hold that line with faith, you're connected to the promises of God.

26:46 No matter what happens around you, no matter the circumstances, you know what is awaiting for you. And I'm not just there steady waiting. I'm working towards that goal because God invited us to be his partners in this process of redemption. We are agents of restoration. We are agents of the Jubilee, not only the one that we are all waiting for, but the one that we must live today, and I'll speak about that now. Look, Isaiah speaks in 61. You all know the text. Let me just read it again. "The spirit of the Sovereign Lord is on me because the Lord has anointed me to preach the good news," the besorah,

27:33 "to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness from the prisoners, to proclaim the year of the Lord's favor and the day of vengeance of our God, to comfort all who mourn and provide for those who grieve in Zion to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair." You see, this is very interesting because when this happens, whoever is waiting for him will have a time of joy, but whoever is not in him will have a time of despair and judgment.

28:20 You see? So the day of the Lord is blessing for those who are waiting on him, but it's something to worry about if you don't belong to his flock. You see? So they will be called oaks of righteousness, a planting of the Lord for the display of his splendor, tferet. So this is very interesting. This is very special, and you all know in your heads, you are already connecting the dots, right? You read about Isaiah 61, immediately what comes up to your mind? Yeshua. Yeshua. Because if Isaiah understood that the servant of the

29:06 Lord will be the one that will inaugurate this restoration process, Yeshua, when he was about to begin his ministry, he had to say something about it, and he did. And he did. He openly confessed that Isaiah was speaking about him, and he was the one that in his first coming was inaugurating that process, that we should all live in the power of the world to come. Pay attention to this expression. We are not there yet, but I tell you today, and I'll

29:51 prove it to you by Yeshua's own words, that we can live today on the power of the world to come, in the power of the world to come. We can live today having a taste of what it will be in the future. And that renews our strength. That renews our hope. We need thatSo, are you guys with me? Yes. Okay, do not sleep. Do not fall asleep. Look. So, Yeshua in Luke chapter four is invited to read from Isaiah 61.

30:37 Why? Because they were studying on that Shabbat, Parashah Behar, what exactly portion that we're studying today. How do I know that? Because in the late 1800s, it was found in Cairo, in Egypt, a genizah. How do you say that in English? A chamber where we place old Torah scrolls and old documents. We seal them. We do not throw them away. We seal them. Either we bury them or we seal them in a room. It's called genizah. And they found the genizah in Cairo in, I think it was 1896, and it contained

31:22 400,000 manuscripts in Hebrew, Aramaic, and Arabic, and also it contained the original calendar of the Torah portions. So in the days of Yeshua, the whole Torah was read not in one year, but in three and a half years. And all the Haftarot, the prophetic portion that aligns with the Torah portion, they were not based on events that happened. They were all based in events parallel to the Parashah, but that points to the future. So the Torah portion of this Haftarah was Behar, Leviticus 25. So that's called the Parashah of Yeshua. Today is Yeshua's Parashah. I'm not saying that he was born in this season, but I'm saying

32:10 that that was the Torah portion that was being studied in the synagogue in Nazareth, where he was invited not only that time, but many other times to read. So I'll show here, this is Rabbi Solomon Schechter, and he was the rabbi of the Cambridge University in England. And he went to Cairo, and he collected many manuscripts in the Ben Ezra Synagogue. So that's his picture there translating some of the manuscripts, and because of him, we knew about this original calendar and that Behar was being studied on that day in Luke chapter 4. So let's read from Luke chapter 4, "Jesus returned to

32:57 Galilee in the power of the Spirit, and news about him spread through the whole countryside. He taught in their synagogues, and everyone praised him. He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom." I love this part. That was his custom. That was not the only day that he went to a synagogue, like many people think. He was a faithful Jew, and he is still a faithful Jew, and it was his custom. Where in the Torah it says that you have to go to the synagogue every Shabbat? Nowhere. It's 100% rabbinical tradition, and Yeshua was faithful to that tradition because it's a good tradition.

33:42 Okay? So he was, as was his custom, "And the scroll of Prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: 'The spirit of the Lord is on me, because he has anointed me to preach the'" Besorah, the gospel, "to the poor. He has sent me to proclaim freedom to the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor.'" That's the jubilee. And then it said, "He rolled up the scroll, gave it back to attendant, sat down..." Everybody was looking at him, and he began by saying to them, " 'Today this scripture is fulfilled in your hearing.' "

34:30 Today, I start this process of restoration. I'm not inaugurating the kingdom. That's not de facto, that's not the kingdom itself, physical kingdom, but I'm inaugurating the process. Today, that process of delivering, that process of having the Lord's presence to flow again in the Earth like it was in the Garden of Eden, today it starts. Yes. Amen. Today. And it's interesting, Ari, that nobody spoke anything bad about him when he said that. Everybody was, "Wow, isn't that the son of Joseph? Wow, this guy is marked." But when he quoted, like he mentioned

35:17 Elijah, Elisha, and mentioned Naaman, the leper, then things got heated. So it's very important to understand that Yeshua in his first coming, he inaugurated that event. And I tell you that in him, brothers and sisters, and Israel needs this more than ever, in him, in Yeshua, in his work, we can make use today of the power of this great day yet to come. We can make use of the power of the world to come, and that's everything about the kingdom of God. That's the kingdom of God.

36:06 The kingdom of God is not only... It's interesting, Ari, because the Church Fathers, they differentiated between the-The Kingdom of Heaven and the Kingdom of God. You see? The Kingdom of Heaven is the Heaven and the Kingdom of God is the church. But that's not what the Bible teaches us. What happened was that when we came back from Babylon, we were very worried about the name of God, the sacred name of God. So we start avoiding pronouncing the... How do you say in Hebrew? The Hebrew English, tetragrammaton. We avoid speaking the four holy letters of the name of God, and we used synonyms.

36:55 So I'll give you an example. "Ruach Adonai," "Ruach Yud Hey Vav Hey" became "Ruach HaKodesh," the Holy Spirit. Instead of saying spirit of Yud Hey Vav Hey, you now say spirit of holy, Holy Spirit. So you avoid using the name of God. "Bet Adonai," "Bet Yud Hey Vav Hey" became "Bet HaMikdash," the house of sanctification, the temple. Okay? Kingdom of God, "Malchut Yud Hey Vav Hey" became "Malchuta Shamayim," Kingdom of Heaven. But it's the same thing. It's the same thing. So the Kingdom of God or the Kingdom of Heaven is the same thing, the same concept.

37:41 It's not only something physical that we're all waiting for. It's something that we can live out today. It's when God's power and God's presence, it's evidenced in our circles. So in my house, if the will of God is fulfilled and is obeyed in my house, my house becomes an extension of the Kingdom of God. In my house, God is the ruler. In my house, God's standards are applied. So God reigns, but His kingdom is seen in my home, in my house. It's an extension of the Kingdom of God in my house.

38:27 This place is an extension of the Kingdom of God. Wherever you go, you take with him a piece of the Kingdom of God. That's about responsibility because you take the sovereignty, you take the dominion of God with you. That's part of the concept of the Kingdom of God, you see? But as I said, you have the kingdom de facto, the one that we're waiting Yeshua to establish, and we also have the kingdom that we started right now. And about that, I would like to show you some verses, very interesting verses. The first one is from Matthew 11, and John,

39:13 his cousin, heard in prison what Messiah was doing. When John heard, he sent his disciples to ask him, "Are you the one who was to come, or should we expect someone else?" Look at the answer Yeshua gave them. "Go back and tell John what you hear and see. The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, and the dead are raised, and the good news is preached to the poor." He quotes Isaiah 61 again, and he's saying, "Look, am I the one who's supposed to come? Look at what I'm bringing with me. I'm bringing the presence and the power of God with me.

40:01 I'm bringing the Yovel. I'm bringing the Jubilee. I'm bringing the power of the world to come today. So yes, I am the one that was supposed to come because my works speak for me. The fruits, what I do, these things speak for me." So we have another very important teaching from Yeshua. He said, "Once having been asked by the Pharisees when the Kingdom of God will come..." Because the Pharisees, they think the kingdom would come as the other Moedim, like by looking at the moon. No, they would calculate two witnesses, three witnesses. "Okay, here's the kingdom." Look at what Yeshua answered them.

40:46 "The Kingdom of God does not come with your careful observation." It's not the other Moedim. It's not like the other Moedim. "Nor will people say, 'Here it is. There it is,' because the Kingdom of God is within you." The Kingdom of God is within you. What was Yeshua meaning by that? He's meaning that the power, the flow, the flowing of God's presence and power is accessible for us in His authority today, and we need that. We really, really, really need that.

41:32 You see? We are not merely spectators. Some believers, they take a position of spectators of chaos. Things are going downhill, and they just sit back and watch. "This will never get to me. Nothing that I do will ever change anything. God has everything predestined. I should sit and wait and watch the circus burn," like we say in Portuguese. No, we are called to be agents of restoration. We are called to proclaim the kingdom and its power, not only in Jerusalem, but in Judea, Samaria, and all the ends of the earth.

42:18 That's our mission. We have a task. We have a mission. We have a jobAnd when I watch the news, especially these days, there's much to do, brothers and sisters. There's much work to be done. Okay? So this is the power of the world to come. And Zechariah chapter nine uses a very interesting expression. He says that Israel must be a-- The Jewish people are all prisoners of hope. Look at that expression. Prisoners of hope. The only thing that you should be a prisoner of is hope. Nobody can take you out of there. You're in prison

43:04 of hope. Okay? Although we are all prisoners of hope, if you want to read Zechariah 9:12, we have from Yeshua the promise that we can receive today a taste of the kingdom to come. The blessings of the Olam Ha-Ba are available for us today. So this is the biblical concept of the kingdom of God, is something both future, and also present, and also past. Okay? I will not read here, but David Flusser, the theologian, the Orthodox Jewish theologian, passed away already in 1995, but he was a professor at the Hebrew University, and he wrote extensively about the Jewish Jesus. And he understood that the concept that Yeshua had of the kingdom

43:53 is the same as the rabbis. It's something both future, futuristic, and for our days. Okay? So the vision of the kingdom moves us forward. Its reality empowers us today. The vision points us to the hope, but its power, its reality enables, empowers us today, and why we need that today. Look, I will show something for you. Maybe some of you never heard of this. Maybe I'll be shocking some of you, but that's okay. I'm a rabbi. I'm not here to comfort you, I'm here to afflict you.

44:40 That's what they call the good rabbi. Good rabbi, he afflicts the comforted, and he comforts the afflicted. So I'm being a little rabbi now. Okay? With what I will show you. You know, Ari, what they say. If you're a rabbi and you have no enemies, you're not a rabbi. So we are rabbis, that's no doubt. But if you're a rabbi and you only have enemies, you're not a man. You can't have only enemies, okay? But we do have some, so that's why we're faithful rabbis according to our tradition. And I'll show you now, you all know this text. Maybe you know it in different languages.

45:26 You know it by heart. All of you know this text by heart. But still I will show you. Okay? Matthew 6:9 to 11. The Lord's Prayer. "Our Father in heaven, Avinu shebashamayim, yitkadash shmek, hallowed be your name. Tavo malkhutek." May your kingdom come. You see here? You see here? Wait, wait, wait, wait. Look at me. Oh, I wait for your kingdom to come. In the future it will be so nice. No sorrow, no pain, no death. No, no, no. May your kingdom come.

46:12 Tavo in Hebrew, it's an imperative order. Tavo, today, come your kingdom today. "Your will be done on earth as it is in heaven." Now, now, now, pay attention. "Et lekhem hukenu ten lanu hayom." Give us today our daily epiousion, bread. Epiousion is the translation of the expression daily. Epiousion is in Greek. Okay? I don't believe that Yeshua prayed in Greek. He prayed in Hebrew. But we don't have access to the Hebrew book of Matthew.

46:59 There is a Hebrew book of Matthew, but we don't have access to it. So that's the Greek translation of that expression "daily," which is a very, very unusual expression in Greek. Epiousion. Okay? It has a difficult translation. Give us today our daily bread. Something's missing, don't you think? Is it trivial? Give us today what's supposed to be given to us today? I mean, what? Go back to the Hebrew, this epiousion expression. It's not really daily. Look, and I'm not the one that proposed that theory, okay?

47:46 Epiousion from the lexical form epiousios in Greek. Read. That's from Wilbur Gingrich, okay? This is an extremely rare Greek word with a debated meaning. It appears in the New Testament only Matthew 6:11 and Luke 11:3. Among the main possibilities are daily, sufficient for the day, or for the coming day of the future. If that's true, it changes everythingBecause therefore, one possible theological translation would be, "Give us today the bread of tomorrow."

48:33 The blessings that are reserved for us tomorrow, in the days to come, give us today. The power that is reserved for the world to come, the presence of God that is reserved for the world to come, make it available for us today. So when you pray and a sick person is healed miraculously, you're exercising the power of the world to come today. When you pray and you're delivered from an addiction, you're operating in the power of the world to come. You're having the bread of the future today. When you pray

49:18 and spirits obey your command, evil spirits obey your command, you're operating in the power of the world to come today. You understand why we need this power of the kingdom to come today? I believe that translation. I believe Mateus. I believe, it's not a doctrine, but I believe that's a very probable translation. Give us today the bread of tomorrow. Give us today the bread of tomorrow. Make us walk in the power of the world to come today. And there is a very special verse from Hebrews chapter six that speaks

50:05 about this power of the world to come. "It's impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God," read with me, "and the powers of the coming age." That's what he's talking about. That supernatural power that Yeshua enables us to live in today. It's impossible for people that really tasted that power of the world to come and then become enemies of the faith. These people can never repent. That's why there is no forgiveness for them, because there's no repentance.

50:55 Oh, is that the unforgivable sin? You can ask Ari later what is the unforgivable sin. But that's something that the author of Hebrews is saying. Those people that had a taste of the power of the world to come, now, not only they started disagreeing, but they become enemies. It has to do what Yeshua speaks about the blasphemers. Okay? Once you blaspheme, you're speaking against something that you experienced. That's very serious. You may be a follower of Yeshua, and you decided not to follow Yeshua anymore. It's okay. It's your choice. God gave you free will. But if you experienced the Holy Spirit,

51:41 the power of the world to come, and if you become an enemy of the things that you tasted, there is no repentance for you, and I've never seen a case that that word is true. I've never seen a person that truly believe in Yeshua and received power from the Holy Spirit and tasted the power of the world to come and then become the enemy of Yeshua, starts blaspheming against Yeshua. That kind of person never repents. There's no repentance. It's too grave of a sin. So I will finish now by saying to you that

52:29 we need that power today, brothers and sisters. We need the gift of the Spirit, the gifts of the Spirit today. We need to walk in obedience, but we can only walk in obedience if we have a portion of this power that is about to come, but today. We can't on our own. "Oh, I will obey God's commandment." You can't on your own. You can't. You need a glimpse. You need a taste of this power to come today so you'll be able to overcome the desires of your flesh. You need the power of the world to come to have the Torah written in your heart.

53:14 It's not only something that you know. It will be something that you practice by heart because it was supernaturally written in your heart by Yeshua's blood. That's the newborn experience that my father was speaking about. It's having God's commandment written, engraved in your mind and heart. That's Jeremiah chapter 31. That's the first time we read the expression "renewed covenant." That's a Torah written, but that's a supernatural gift. So I will end up saying that the great jubilee announced by the prophets, it can begin immediately in your life. If you've not experienced

54:02 this power of the world to come today, we will pray for you. We will pray for you because you need that. You can't face the world like it is without this power, and it's granted by Yeshua, his work, his resurrection. He enables us to live in this power today. The restoration of all things proclaimed by Isaiah, by Ezekiel, by Amos, and Zachariah, and the other prophets, it all begins with the restoration of you"Oh, I'm waiting for the restoration of United States. Oh, I'm waiting for the restoration of the all things." Look, the restoration begins in you. Start worrying about the macrocosmo. Start worrying about the micro-- how do you...

54:49 Macro and micro, how do you differentiate that in English? Macro and micro. Macro and micro is the same, no? No. Oh, English is difficult. So, micro, microcosm, okay? Start worrying about the micro, the small. Starts with you. The kingdom of God is inside of you. It's already arrived. It's inside each one of us. Are you making use of it? You were created on God's image. Are you making use of this power of the world to come that was granted to you by Yeshua? How are you living your life? You're struggling with sin? You're struggling with sin to this day? Are you developing your salvation?

55:35 Like Paul said, "Develop your salvation." Are you developing your salvation? Are you growing in holiness? Are you getting closer to Yeshua each day, or you're just stagnated, waiting for things to happen, waiting for the Mashiach to come? He already came, and he has a portion of the world to come inside of you, but you're not making use of it. So, in the power of Yeshua, the Son of God, we have access to this restoration of our spirit, of our soul, of our nature. In him, we live the reality of the kingdom today, the power of the world to come already at work

56:23 today, enabling us to prepare the world for his glorious return. Toda rabah, thank you very much in the name of Yeshua. Thank you. And may we all bless each other saying first, may the Lord bless you and keep you. Say it. May the Lord- Bless you and keep you ... bless you and keep you. Now tell him, may the Lord shine his face upon you and be gracious to you. And be gracious to you. May the Lord lift up His countenance upon you, and give you peace. And give you peace. Amen. Yevarechecha Adonai ve'yishmerecha.

57:11 Yair Adonai panayv eylecha vichuneka. Yissa Adonai panayv eylecha ve'yaseym lecha shalom. Beshem Yeshua HaMashiach. Shabbat shalom. Shabbat shalom.