0 Omein, omein, I say to you, the one not entering through the derech hasha’ar (way of the entrance) into the mikhla haTzon (fold [enclosure] of the sheep) but going up another derech, that one is a ganav and a shoded (robber) [Rev 13:4].
But the one entering through the derech hasha’ar is Ro’eh haTzon (Shepherd of the flock [of sheep]).
To this one the doorkeeper opens, and the tzon hears the Ro’eh’s voice and the Ro’eh calls b’shem (by name) each of his own tzon and leads them out. [TEHILLIM 95:7]
When the Ro’eh has brought out all his own, he goes ahead of them, and the tzon follow the Ro’eh, because they have da’as of the Ro’eh’s voice.
But a zar (stranger, foreigner) they will never follow, but will flee from him, because they do not have da’as of the voice of zarim (strangers, foreigners).
This figure of speech Rebbe, Melech HaMoshiach told them. But those ones did not have binah (understanding) of what he was saying to them.
Rebbe, Melech HaMoshiach said, therefore, again, Omein, omein, I say to you, Ani Hu the derech hasha’ar (way of the entrance) of the tzon.
All who came before me are ganavim (thieves) and shodedim (robbers), but the tzon did not listen to them. [YIRMEYAH 23:1,2; YECHEZKEL 34:2-3]
I am the derech hasha’ar. Through me, if anyone enters, he will come to yeshu’at Eloheinu and will go in and will go out and will find mir’eh (pasture) [BAMIDBAR 27:17; TEHILLIM 118:20; 23:2]
The ganav does not come except in order that he may steal and kill and destroy. I came that they may have Chayyim (Life) and that they may have it more abundantly. [TEHILLIM 65:11]
I am the Ro’eh HaTov (the Good Shepherd). The Ro’eh HaTov lays down his neshamah for the tzon. [TEHILLIM 23:1; YESHAYAH 40:11; YECHEZKEL 34:11-16,23; YESHAYAH 53:7,8,10]
The hireling, the one who is not the Ro’eh?the hireling, the one to whom the tzon does not belong?this hireling sees the ze’ev (wolf) coming and abandons the tzon and runs for his life and the ze’ev seizes them and scatters them. [ZECHARYAH 11:16]
This happens because he is a hireling and the tzon means nothing to him.
Ani Hu the Ro’eh HaTov, and I have da’as of my tzon and my tzon has da’as of me. [SHEMOT 33:12]
Just as HaAv has da’as of me and I have da’as of HaAv, so I lay down my neshamah for the tzon.
And another tzon I have which is not of this mikhla (fold [enclosure]); those also it is necessary for me to bring, and my voice they will hear, and they will become eder echad with Ro’eh echad (One flock with one Shepherd). [YESHAYAH 56:8; YECHEZKEL 34:23; 37:24]
Therefore, HaAv has ahavah for me, because I lay down my neshamah that I may take it up again.
No one takes it from me, but I lay it down of my own accord. I have samchut (authority) to lay it down, and I have samchut to receive it again. This mitzvah I received from HaAv of me. [YESHAYAH 52:13-53:12]
There was a machloket (division of dissension) again among those of Yehudah, because of these dvarim of Rebbe, Melech HaMoshiach.
And many of them were saying, He has a shed (demon), and He is meshugga?why do you listen to him? [MELACHIM BAIS 9:11; YIRMEYAH 29:26]
Others said, These dvarim are not of one being possessed of shedim. Surely a shed (demon) is not able to open the eyes of an ivver (blind man)? [SHEMOT 4:11]
Then the Chag (Festival) of Channukah took place in Yerushalayim. It was winter.
And Rebbe, Melech HaMoshiach was walking around in the Beis Hamikdash in the area called Ulam Shlomo (Solomon’s Colonnade).
Then those of Yehudah encircled Rebbe, Melech HaMoshiach and were saying to him, How much longer are you going to hold our neshamot in suspense? If you are the Rebbe, Melech HaMoshiach, tell us openly.
In reply, Rebbe, Melech HaMoshiach said, I did tell you and you do not have emunah. The pe’ulot which I do b’Shem Avi, these pe’ulot give solemn edut (testimony, see Yn 8:18) about me.
But you do not have emunah (faith), because you do not belong to my Tzon.
My Tzon hear my voice, and I have da’as of them, and they follow me.
And I give to them Chayyei Olam, and they will never perish, and no one will snatch them out of my hand. [YESHAYAH 66:22]
That which HaAv of me has given me is greater than all, and no one is able to snatch out of the hand of HaAv.
I and HaAv are echad. [DEVARIM 6:4; TEHILLIM 33:6; BERESHIS 2:24]
Again those of Yehudah took up stones that they might stone him.
In reply, Rebbe, Melech HaMoshiach said to them, Many ma’asim tovim I showed you from HaAv. Because of which ma’aseh do you stone me?
In reply, those of Yehudah said to him, For a ma’aseh tov we do not stone you, but for Chillul Hashem and because you, being a man, make yourself G-d. [VAYIKRA 24:16]
In reply, Rebbe, Melech HaMoshiach answered them, Has it not been written in your Torah, ANI AMARTI ELOHIM ATEM (I said you are g-ds.) [TEHILLIM 82:6] [SHEMOT 7:1; 22:27 TARGUM HASHIVIM]
If those ones he called g-ds, to whom the Dvar Hashem came and lo tufar Kitvei Hakodesh (and the Kitvei Hakodesh cannot be broken, TEHILLIM 119:89,142)
Can you say of the One whom HaAv set apart as HaKadosh and sent into the Olam Hazeh that he commits Chillul Hashem because I said, Ben HaElohim Ani Hu? [YIRMEYAH 1:5]
If I do not accomplish the pe’ulot of Avi, do not regard me with bitachon.
But if I do, even if you do not have emunah in me, chotsh have emunah in the pe’ulot, so that you may continue to have da’as and binah that HaAv is in me and I am in HaAv.
They were seeking, therefore, again to seize him, and he eluded their hand.
And he went away again beyond the Yarden to the place where Yochanan was in the beginning giving the mikveh mayim’s tevilah of teshuvah, and he remained there.
And many came to him and were saying, Yochanan indeed did no ot (miraculous sign), but everything Yochanan said about this man was HaEmes.
And many put their emunah (faith) in him [as Rebbe, Melech HaMoshiach] there.