The Middle Triad
Gift of Healing
For obvious reasons this manifestation is closely associated with the Sefirah known as CHESED. It is associated with the right hand of Adam Kadmon (the right hand being on the right hand side of the chart, as if Adam Kadmon had his back toward the viewer.) For this reason Healing is often associated with laying on of hands as described in the Dead Sea Scrolls:
So I prayed for him… and laid my hands upon his head.
Thereupon the plague was removed from him, the evil [spirit] exorcised [from him,] and he was healed.
(1QapGen. Col 21; Lines 28-29)
A good example of this gift in the Tanak occurs in 2Kings 5:10-14 where Elisha the prophet heals Na’aman the captain of the host of the King of Syria.
The Prophet Isaiah speaks of Messiah saying, “…our diseases he did bear… with his stripes we are healed” (Is. 53:4-5). Both Matthew and Kefa apply this passage to healing through Yeshua (Mt. 8:17; 1Kefa 2:24).
Ya’akov tells us:
And if one is sick, let him call for the elders of the assembly and they will pray for him and will anoint him [with] oil in the name of our Adon.
And the prayer of trust will heal him who is sick and our Adon will raise him; and if [any] sins were committed by him, they will be forgiven.
(Ya’akov 5:14-15 HRV)
Notice that this gift is associated with anointing with oil. In the Scriptures olive oil is commonly symbolic of the Ruach HaKodesh. At the moment of his anointing the Ruach HaKodesh came upon Saul causing him to "be turned into another man" (1Sam. 10:1, 6, 9). David was anointed with oil by the prophet Samuel and "from that day forward… the Spirit of YHWH came upon David" (1Sam. 16:13-14; cf 1Sam. 18:12). Isaiah again speaks prophetically of Messiah saying "The Spirit of YHWH is upon me; because YHWH has anointed me…" (Is. 61:1 cf. Lk. 4:18, 21) Some other passages in which the Ruach HaKodesh is symbolized by olive oil are: Acts 10:38; 2Cor. 1:21-22; Zech. 4 & Rom. 11). There is therefore a Scriptural basis to anoint someone with oil when exercising this gift, symbolizing the anointing of the Ruach HaKodesh.
The connection this gift has with the Yayin HaMeshumar is clear, in my blog on the Yayin HaMeshumar we explained its connection with the Suffering Servant Song of Isaiah 53, a line of which reads “by his stripes we are healed” (Is. 53:5)
There is one major element of this gift which is often misunderstood. Just as the gift of tongues is not the gift to cause others to speak in tongues, and the gift of prophecy is not the gift to cause others to prophecy, the gift of healings is not the gift of healing others, it is the self realized gift of being healed oneself. A person manifests this gift, not by healing others, but by being healed.
Note also that Ya’akov 5:14-15 refers to “the prayer of faith” in connection with this gift. This gift flows from the gift of faith and as you will find in our discussion of the gift of faith, the gift of faith manifests itself in being guided to observe Torah. So if you seek a gift of healing, you should first make sure that you are following the path of Torah.
The Aramaic word here is KHAILA, which means, “power, miracles, authority”. This is the very Aramaic word, which the Peshitta Tanak uses to translate Hebrew GEVURAH in 1Chron. 29:11 (the Tanak text from which the lower seven sefirot are derived) and is obviously associated with the sefirah called GEVURAH.
The gematria (numerical value) of (KHAILA) is 49 (7 x 7). This is the same as the gematria of the MAT ”the rod” of Aaron and Moses, which was so closely related to many of their “miracles”.
Khaila includes the power to perform “miracles”:
And Eloah was doing great miracles (KHAILA)
by the hand of Paul.
And the power to exercise authority over spirits and shedim (demons):
And Yeshua called his twelve and gave them power (KHAILA) and authority over all the spirits and shedim and to heal sickness.
The word Khaila in Aramaic can also denote “courage” and may therefore also indicate the strength to endure trials, tribulation and torture. Thus Khaila can also refer to a supernatural ability to endure these tortures, like the martyrs of 2nd and 4th Maccabees.. As such Khaila is especially associated with the Armor of Elohom.
Khaila is often exercised (like healing) through the evocation of the “Names of Power” which are discussed below. Khaila is associated with the left hand of Adam Kadmon and thus it is often exercised in connection with a ritual of laying on of hands, especially when exercising authority over shedim (demons).
Acts 1:8 says:
But when the Ruach HaKodesh comes upon you, you will receive power (KHAILA) …
Paul tells us that the effecting of Khaila comes from “the hearing of faith” (Gal. 3:5) because this gift flows from the gift of faith, a gift which itself manifests itself in Torah observance.
There is a good example in the Torah of this gift being expressed in the effecting of miracles when YHWH, through Moshe parts the red sea (Ex. 14:16-22). It was also manifest when David, through his Psalms, drove a shed out of Saul (1Sam. 16:14-23) and when Toviyah exercised Khaila over the shed Asmodeus (Tobit 6). Finally Khaila was exercised by Eleazar and Hanna and her seven sons, when they endured the tortures inflicted upon them by Antiochus Epiphanies (2Macc. 6:18-31; 7:1-42; 4Macc.).
This manifestation is known as Haimanuta, which in Hebrew is Emunah (faith, trust). This manifestation is associated with tiferet (beauty, harmony) and is at the center of the tree. The other manifestations must proceed from “trusting faithfulness”. According to the Tanak the Torah is the way of faith (Emunah) (Ps. 119:29-30)
Yeshua calls the Ruach HaKodesh the “Spirit of Truth” which will “guide us in all truth” (Jn. 16:13). The Psalmist tells us “the Torah is truth” (Ps. 119:142, 151). One of the promised manifestations of the Ruach HaKodesh was that the Ruach would guide us in observing Torah:
And I will put My Spirit within you,
and cause you to walk in My statutes,
and you shall keep My ordinances, and do them.
Since Torah is “the way of faith” the manifestation of “faith” is that of guidance to observe Torah as described in Ezekiel 36:27.
Both Ya’akov (Ya. 2:14-26) and Hebrews (Hebrews 11) lay out a tendency for faith to be accompanied by works.
This manifestation is at the center of the three triads, all other manifestations of the Ruach are tied to this one. This manifestation is the one which is the true evidence of the immersion of the Ruach. You can now say “I have the immersion of the Ruach with evidence of walking in statutes and keeping of ordinances”!
(to be continued in Part 4: The Words of Elohim)
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I have published a new book just in time for Shavuot: Manifesting the Ruach
Ruach means "Spirit" in Hebrew, and "Ruach HaKodesh" is Hebrew for "Holy Spirit". What is the Jewish perspective on the manifestations of the Ruach HaKodesh? Is there a Jewish basis for these gifts? How were gifts like the "Word of Wisdom" and "Tongues" understood in the Tanak and other ancient Jewish sources. Learn about the Jewish roots of the manifestations of the Holy Spirit, and learn how to manifest the Ruach HaKodesh in your own life!