Revelation 3

 

Last Update: 7.31.25

Preface

This chapter concludes the messages to the seven assemblies, which are archetypes among Israel. Five of them, including Sardis and Laodicea in this chapter, receive mostly ‘rebuke.’ This is out of love and for their benefit, as mentioned in 3:19 and discussed in the previous chapter. There we saw Smyrna receive only a mild ‘rebuke,’ which correlated to the “Pharisee from fear.”

In this chapter, the congregation of Philadelphia receives the greatest praise of the seven, being comparable to the “Pharisee from love” as previously discussed. 

NOTE: Philadelphia translates to “brotherly love.” The term “Lubavitch” in Russian, as in Chabad Lubavitch (which we cite extensively through this study), means “city of brotherly love.”

The teachings of Rebbe Schneerson of Chabad were/are extremely focused on unconditional love, which is the aspect of Keter that transcends our present reality. You can see this running through the comments to the seven groups in chapters 2 and 3.

The very definition of the term Chassid is someone who is motivated by love that transcends personal calculations.
Rabbi Menachem Schneerson, Chabad

The concept of Chasidus/Chasidic teaching ‘transcends’ even that of kabbalah. Chasidic teaching humanizes and internalizes the ‘technical’ aspects of kabbalah, that deal more with the cosmic architecture of Creation. Chasidus is what illuminates the soul, brings divine consciousness into everyday life, and leads us into spiritual growth.

In one sense, Chasidus is compared to the transcendent aspect of reality. In terms of “Torah learning,” it ‘surrounds’ and ‘runs through’ the traditional “four levels of interpretation,” all of which align with the ‘template’ of the ‘Four Worlds of Existence,” mentioned in previous chapters.

If we align the worlds of existence with the associated emanation(s) and levels of understanding, we get this:

• Ein Sof –  Keter – Chasidus 
• Atzilut – Chokhmah – Sod/Kabbalah
• Beriah – Binah – Drash
• Yetzirah – Zeir Anpin – Remez
• Asiya – Malkhut – Peshat

Note: Ze’ir Anpin (“Lower Countenance”) is made up of the six ‘masculine’ sefirot from Chesed down to Yesod. This is the ‘son/groom’ between the (feminine) lower aspect of the Shekinah (daughter/bride) and upper aspect at Binah (mother). It also correlates to the “ladder of angels” in Jacob’s dream. We will focus more on the Shekinah in this chapter as it is significant in the remainder of Revelation.

It is interesting that the three highest levels of these are also associated with hope/trust, faith and love as follows:

• Keter – Love (Ahavah), absolute singularity, (yachid)
• Chokhmah – Faith (Emunah), composite singularity (echad)
• Binah – Hope/Trust (Bitachon), detailed, complex

The above offers some insight into the following statement, the context of which deals with what ‘remains’ beyond the present existence we live in (i.e., the lower seven emanations.)

However, these three remain: faith, hope, and love; but the greatest of these is love.
1Corinthians 13:13

As with all chapters in this study, we are examining things in the light of Kabbalistic and Chasidic concepts, which means more “bunny trails and rabbit holes.” This is the level of Torah learning and understanding where we begin to see how “everything is connected.”

We continue expanding on concepts here, and even more so when we get to chapter 4, which starts the major section of the book (through chapter 19).

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Revelation 3:1

And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: I know your works, that you have a reputation of being alive, but you are dead.

Before reengaging with the text, we are providing more information on the two major ‘templates’ of, the four worlds of existence, and the ten sefirot. These are “behind the scenes” of Revelation, with many concepts in our text emanating from them.

The first verse of Chapter 3 brings back emphasis on the idea of ‘seven.’ As discussed in chapter 2, ‘seven’ in Torah literature, deals with an incomplete structure, requiring change, while moving toward a goal. As we will see, the concept of “seven judgments,” appearing in three places in Revelation follows this.

Some examples are:

• the 7 groups in chapters 2 & 3 that we are analyzing as archetypes
• the 7 types of Pharisees and how they are also archetypes
• the 7 weeks of the Omer count we go through for understanding G-d and ourselves
• the 7 days in a week, with a group of 6 (weekdays) and a separated ‘7th’ called Shabbat

The concept of six days followed by a seventh mirrors Hashem’s timeline for humanity. Multiple sources in Torah literature state the world as we know it (since the expulsion from Gan Edan), will exist 6,000 years, followed by 1,000 years of a messianic era, bringing us “beyond the seven” into “the eighth” — the ‘eternity’ of the Olam Haba, the world to come.

The concept of 7 being a structure (creation) in need of repair/completion is found in Chassidic teaching:

The tree of life diagram illustrates this. In this world, we deal with the construct of the lower seven emanations. This is part of the ‘complete’ group of ten, that can be understood as the manifestation of “the Image of G-d” (Betzelem Elohim) into existence.

Note: A fascinating example of this, outside of Torah literature, is the book, “The 7 Habits of Highly Effective People.” The first six of which lead to a separate seventh, which is that of refining all of them.

Partzufim/Spiritual Personae

We commonly refer to G-d as ‘Father’ which is a spiritual construct/persona called a ‘partzuf’ in Hebrew. (Plural: partzufim.) The idea of our spiritual Father (‘Abba’) has its roots in the pre-creation world of Atzilut. We see reference to this in the concept of B’tzelem Elohim, the “Image of G-d” mentioned in Genesis, which we are told has the aspects of “male and female.” There are multiple concepts that can be extracted’ from this.

One or more sefirot are associated with the different partzufim. The concept of “male and female” mentioned in Genesis 1:27 originates from the emanations of Chokmah/Wisdom (associated with the ‘Father’ partzuf/persona) on the ‘right’ followed by Binah/Understanding (relating to the “Mother/Imma” persona of G-d) on the ‘left.’ 

 

 

 

 

 

 

 

 

 

The Masculine and Feminine Aspects of Wisdom

Wisdom in kabbalistic teaching is primarily masculine and represents the Father, the first emanation solely within existence. (Keter represents ‘preexistence.’) As appears several places in the book of Proverbs, Wisdom is also associated with a feminine aspect. When we see this, it is referring to the Shekinah.

The Shekinah, as the feminine dimension, takes on all aspects that we can associated with a woman: Daughter, Mother, Sister and Bride/Wife. Of these, only the daughter is “first and last.” (Every woman is born and dies a daughter.)

She (the Shekinah) is sometimes called ‘Daughter’, and sometimes ‘Sister,’ and here She is called ‘Mother.’ And She is indeed all these. He who penetrates into this mystery has imbibed precious wisdom.
Zohar 2:100b

Daughter, sister, and mother are nothing but metaphors expressing the exceptionality and the intensification of this love: God loves Israel as someone loves his daughter, sister, or mother.
Daughter, Sister Bride, and Mother: Images of the Femininity of God in the Early Kabbalah,
Peter Schäfer 

When the upper ‘masculine’ wisdom, represented by the ‘Father,’ is no longer disconnected from the Daughter (the Shekinah in exile) the Name of G-d is again ‘One.’ (Zechariah 14:9). When all ‘separation’ vanishes, the Daughter takes on His attribute of Wisdom.

As mentioned previously in a different context:

Whatever is attached to something can be referred to by that which it is attached to. 
Chassidic Dimensions Volume 3, Jacob Immanuel Schochet

Thus, when ‘connected,’ the daughter is called by her Father’s ‘Name’ of ‘Wisdom,’ which then becomes accessible to us.

A prime example being the man most known for possessing wisdom:

Wisdom was given to Solomon through the “daughter” … through whom all is revealed.
The Bahir (Aryeh Kaplan commentary)

The use of the term “Adonai/Adonay” is reflective of all of this.

That is the essence of the Shekinah, which is the essence of the last level of wisdom; the essence of the name Adonay. (Associated with Malkhut, Shekinah, etc.) For this Name … is the essence of the perfect unity.
Sha’are Orah (5th Gate) Yosef Gikatilla

Another example of how such things are “behind the scenes” of verses in the New Testament is the following. 

But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. Now the fruit of righteousness is sown in peace by those who make peace.
Yaacov 3:17,18

Here, wisdom is presented as ‘pure’ and full of many things. This is the singularity of Chokhmah and the ‘Father.’ The “fruit of righteousness” is the emanation of Malkhut, the daughter aspect. The connection between them is made by the righteous person, “who makes peace,” which is ‘shalom’ in Hebrew, and more accurately translated as ‘wholeness.’ (The Name of G-d being One/whole.)

Back to the Top

Keter, the first, and above Chokhmah and Binah, represents “pre-existence,” remining us that there is a transcendent aspect of our Creator ‘beyond’ our level of understanding.

NOTE: The Modeh Ani prayer, the first said upon one’s eyes in the morning, is unique among all prayers as it ‘recognizes’ this ‘unknowable’ aspect of the Creator. For a short but excellent commentary on this, here is a 3-minte video from Professor Daniel Matt.

The Sefirot are said to have emanated in a process of ‘encompassment.’ The ‘Father’ persona, associated with Chokhmah/Wisdom, ‘includes’ the subsequent Mother aspect, and the seven remaining emanations. The Mother includes the next seven, etc. This idea of ‘encompassment’ is based on the ‘path’ of the emanations from which as they ‘unfolded’ in the process of existence. (Think of Russian/Matryoshka dolls that nest within one another.)

Notice that Adam came before Chavah/Eve in the text, however Adam ‘has her within him” as we see with her formation from “within him.”

And Hashem-Elohim caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. And Hashem-Elohim built the side that He had taken from man into a woman, and He brought her to man
Genesis 2:21

This process within existence began with Chokmah and ends with Malkhut. A hint at this is found here:

Wisdom has built her house, she has hewn her seven pillars.
Proverbs 9:1

This is typically understood as Wisdom being the ‘she’ in the verse. Kabbalistically however, Wisdom is masculine and can be seen here as having built “the house,” which Binah (the ‘she’ in the verse) then expands into “seven pillars” – the remaining seven sefirot.

The “Stairway to Heaven”

• YOD = Father
• HEY = Mother
• VAV = Son/Groom
• HEY = Daughter/Bride

These four personae (as are countless other things) are patterned on the four-letter Name of G-d, as shown above, which we get into more detail on later in this study. For now, these persona give us the idea of a ‘flow’ from top to bottom, as we see with the emanations/sefirot.

Why we pray to the “Father persona” of our Creator is grounded in the fundamental concept of there being no ‘division’ within Hashem. The ‘Father’ includes everything ‘below’ that spiritual persona and emanation of Chokhmah. (Binah/Mother and the rest.) Thus, praying to the ‘mother’ aspect’ would not extend to the ‘Father.’ Nonetheless, both the Father and Mother personae exist ‘equally’ and are fully united.

This in turn creates the idea of somethings being “between” one and another. In this case, the people of G-d below (at the level of the last Hey and Bride) with both the Mother and Son/Groom between them and the Father above. 

Yet, we know everything is actually ‘One’ at its root. (i.e., why the Father and daughter aspects are the same in ‘Wisdom.’)

We have a key verse in the book of Matthew relating to exactly this, as Yeshua posits himself in the place of ‘Son’ acting “like the mother,” using the metaphor of a hen and her chicks.

Revelation 3:2

Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my G-d.

The implication here is on ‘quality’ of works in terms of them not being ‘perfected.’ This indicates a disconnect between actions and intention (kavanah). In modern terminology, this might consider this as “going through the motions.”

The commands of Torah, and their performance, are about connecting us to Hashem at deeper levels, as found in these two sources:

He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love mercy, and to walk humbly with your God.
Micah 6:8

The above is the only place we find the direct question, “What does Hashem want from us?” asked. It is the foundation of this comment:

Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. Blind guides, who strain out a gnat and swallow a camel!
Matthew 23:23,24

NOTE: The concepts of justice, mercy and faith/humility represent the left, right and central aspects of the Image of G-d as understood through the visual alignment of the emanations of the Creator — the three ‘columns’ of Sefirot in the Tree of Life diagram above.

The result of performing mitzoth without the proactive intention of connecting to G-d, results in stagnation, which is not an acceptable choice for anyone on the “path of G-d.”  (See the “What’s in a Word?” chart under verse 2:5)

Note the specific reference to spiritual advancement, “dead works” and ‘perfection’ in the following text as compared to the first two verses of this chapter of Revelation.

For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of G-d; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.  But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. Therefore, leaving the discussion of the elementary principles of Messiah, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward G-d, of immersion, of laying on of hands, of resurrection of the dead, and of eternal judgment.  And this we will do if G-d permits.
Hebrews 5:12-6:3

The aspects of proper judgment and mercy (mentioned in Micah and Matthew above) have to with how we connect to others. These are mainly associated with the emanations of Gevurah and Chesed, respectively beneath Binah and Chokhmah, and part of the lower construct of seven (See notes under 2:5)

Again, we present two connected sources:

Seek the good in everyone, and reveal it, bring it forth. … Let the good in me connect with the good in others, until all the world is transformed through the compelling power of love. … The essence of peace is to merge two opposites. Therefore, your notions should not scare you if you see another, who absolutely opposes you, and you presume that there is no chance for peace between you two. On the same token when you see two individuals who are exactly two opposites, never say it would be impossible for them to reconcile. On the contrary, and this is the perfection of peace to make it between two opposites.
Rabbi Nachman of Breslov

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,  that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect.
Matthew 5:43-48

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Revelation 3:3

Remember therefore how you have received and heard. Keep it, and repent. If therefore you won’t watch, I will come as a thief, and you won’t know what hour I will come upon you.

The following verses from the gospel of Matthew resemble the above:

“Watch therefore, for you do not know in what hour your Lord comes. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched and would not have allowed his house to be broken into. Therefore, also be ready, for in an hour that you do not expect, the Son of Man will come.”
Matthew 24:42-44

Note the subtle connection in verse 3, between properly keeping what they received and heard, and the idea of ‘watching.’ This shows there is more to the latter than just reading the news for current events. It involves action.

The Greek term used here for ‘watch,’ can be metaphorical, as to “giving close attention to something.” In this case, observance of Torah, which is associated with the concept of having proper ‘garments’ as we discuss in verses 4-5 below.

These consecutive parts of the verse are thus connected:

A. Keep it (Torah) and repent …
B. If therefore you won’t watch

We can look ahead to verse 16:15, where these two ideas are brought together:

 “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.”

NOTE: The Greek language has no way of correctly representing Hebrew spiritual concepts as they were all entirely non-existent in Greek culture, spirituality, etc. The New Testament writers had to constantly choose words that had very loose meaning in some other context, with the intention that someone with Torah knowledge would properly explain the text. This has been a major issue since the second century following the Bar Kochba war, with the creation of the separate path of Christianity. No one can pick up a New Testament, read it, and understand it correctly.

While the “timing” of the redemption and coming of mashiach may not be ‘known,’ it has everything to do with Israel proactively returning to the Torah.

We see an example of this in the book of Acts. Peter tells his Jewish brethren that if they would do teshuvah (‘return’ to the path of Torah with correct intention) right there and then, the final redemption would come:

“Yet now, brethren, I know that you did it in ignorance, as did also your rulers. But those things which G-d foretold by the mouth of all His prophets, that the messiah would suffer, He has thus fulfilled. Therefore, turn and repent, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send messiah Yeshua, who was preached to you before, whom heaven must receive until the times of restoration of all things, which G-d has spoken by the mouth of all His holy prophets since the world began.”
Acts 3:17-22

The idea of Israel missing out on bringing in the messianic era is found in this text.

Yosef recognized his brothers, but they did not recognize him — This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him.  This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins. Otherwise, our troubles would already have ended.  Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption.”
Kol Hator, Chapter 2, Aspect #39

The concept of the messiah being tucked away “in heaven” (mentioned above) corresponds to the following from the Zohar. As mentioned in the notes to 3:1 earlier, Heaven is associated with Binah which is the upper dimension of the Shekinah. Thus, Peter in Acts 2 is saying that Yeshua is presently within the realm of the Shekinah, referred to as a ‘bird’ in the following:

R. Simeon lifted up his hands and wept. Alas, he said, for him who will live at that time! Yet happy he who will live at that time! When the Holy One comes to visit the Hind (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, I looked and there was none to help (Isaiah 62:23). Many sufferings shall then befall Israel. But happy he who will be found faithful at that time! For he shall see the joy-giving light of the King. Concerning that time it is proclaimed: I will refine them as silver is refined, and will try them as gold is tried (Zechariah 13:9). Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations. Then the Messiah will arise from the Garden of Eden, from that place which is called The Bird’s Nest. He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in caves and rocky places. Concerning that time it is written: “And they shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord and for the glory of his majesty, when he ariseth to shake terribly the earth (Isaiah 2:19). The glory of his majesty refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world.
Zohar, Shemot 2:8a

The connection to the bird, relates to the ‘mother’ aspect (Binah) as mentioned earlier. (Matthew 23:37)

“… a reference to the emanation Binah, the source from which the lower seven emanations derive their spiritual input in every seven-year shemittah cycle to renew the face of the earth. The earth is the Qan HaOlam, the Nest of the World. It is known as the Im HaOlam, “Mother of the World” like the “mother bird” seeing it hatches all creatures.”
R’ Bachya ben Asher on Deuteronomy, translated by R’ Eliyahu Munk, Lambda Publishers, Volume 7

Note the reference to the caves and rocks (Revelation 6:15-17), when he emerges and appears in the world.

At that time King Moshiach will arise to go out of the Garden of Eden from the place called the ‘bird’s nest’ and he will become revealed in the land of Galilee. On the day He goes there, the whole world will hide in the caves and in the rocks and will not expect to survive…”
Zohar 2:15:99 

The following text gives several examples of the idea of a messianic figure being hidden away for some time:

In both the Jerusalem and in Midrash Rabbah we find the tale of Menachem son of Hezekiah who was born on the day that the Temple was destroyed and was named messiah. The infant was plucked from his mother’s arms by the wind and disappeared with no trace. The reader of this tale is left wondering whether the infant was snatched up to the heavens still alive – some day perhaps to return. … 

The Book of Kings relates the story of Aviah the son of Jeroboam son of Nabat. Aviah grew sick, and came together with his mother to the prophet Achiya so that he would pray for his recovery. Achiya, however, decreed that the child would die and after his death he was eulogized by ‘all of Israel…for some good thing for G-d, the G-d of Israel, was found in him. … The good found in the dead Aviah was the messianic potential within him – the Josephian (father of Efraim) messiah. … The Talmud interprets this as referring to the ‘Josephian messiah who was killed.’ …

There is another messianic tradition based on the story from the book of Kings which tells of the prophet Elijah’s resurrection of the widow’s son. Concerning this child, a midrash states, ‘he was the Josephian messiah.” The analogy between this miraculously resurrected child and the Josephian messiah is strengthened even more when we take into account the tradition that foretells of this messiah’s own future resurrection after death.
The Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Breslav, Zvi Mark

There are a number of physical ideas (such as the bird) used to represent the idea of the Shekinah, the Divine Presence within creation. One, associated with the messiah, is that of a cloud(s).

AND THE PILLAR OF THE CLOUD REMOVED FROM BEFORE THEM AND STOOD BEHIND THEM. What was this pillar of cloud? R. Jose said that it was the cloud which is always seen with the Shekinah, the cloud into which Moses entered (Exodus 24:18). R. Abba said that it was that which supports the Zaddik, coming from the side of Grace (Hesed), wherefore it went by day, while there was another cloud which went by night and was called pillar of fire. R. Simeon said that the pillar of cloud by day represented Abraham (Mercy), and the pillar of fire by night, Isaac (Severity), both attributes being united in the Shekinah.
Zohar, Shemot 2:51b

R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it! if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven whilst [elsewhere] it is written, [behold, thy king cometh unto thee… ] lowly, and riding upon an ass! if they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon an ass.
Talmud, Sanhedrin 98a

Israel will be one nation on earth and one people of the Holy One, blessed be He. So Scripture says: And I will make them one nation on earth (Ezekiel 37:22). And they will exercise dominion both on high and here below, as it is written: “And, behold, there came with the clouds of heaven one like unto a son of man. (Daniel 7:13), alluding to the Messiah.
Zohar 1:145b

We see a parallel in the book of Acts:

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Yeshua, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”
Acts 1:9-11 

Referring back to the Talmudic verse above relating to the messiah arriving on an ass/donkey, if Israel did not merit him, we have Yeshua making this comment following his arrival on a donkey.

Now as He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation.”
Luke 19:41-44

The fact Yeshua “arrived on a donkey” cannot be seen as a “prophetic fulfillment” in the sense Christianity presents it, as anyone can get on a donkey. As he chose to do this however (as seen previously in Luke 19:30,31), one might say he was “sending a message” to those “who understood” among his disciples. (i.e., Peter in Acts, cited above.) That message being seen in the verses above.

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Revelation 3:4

Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy.

Revelation 3:5

He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels.

Garments

The white garments referred to in the text are not physical raiment, but of the spiritual realm, and associated with the condition of a person’s soul. This is directly tied to obedience of G-d’s Torah. Note that those walking with Yeshua in white are said to be “worthy.” This indicates a level of achievement on behalf of the person, which reflects the importance of being a ‘doer’ of Torah.

For it is not the hearers of the Torah who are righteous before G-d, but it is the doers of the Torah who will be declared righteous.
Romans 2:13

But be doers of Torah, and not hearers only, deceiving yourselves. For if anyone is a hearer of Torah and not a doer, he is like a man observing his natural face in a mirror, for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect Torah of freedom and continues in it and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.
James 1:22-25

The relationship between the Torah and ‘freedom’ as alluded to in the above text, goes back to the redemption from Egypt and receiving of the Torah at Sinai.

A Kingdom of Priests

There is a physical representation of this garment associated with the Levitical priesthood. The Cohen haGadol (High Priest), wore only white vestments on the day of Atonement, Yom Kippur. As the comments in Revelation 2:4 are regarding a future time, we will turn to the vision of the millennial temple and priesthood, shown in Ezekiel chapters 40-48.

In Ezekiel we see the following:

• The particular office of High Priest does not seem to be in place
• The standard High Priestly garments are not mentioned
• The standards for the priests are of a stricter standard, similar to those for a High Priest

It is clear from Ezekiel’s vision that a “higher level” of Torah is in place during the Millennium, or what is called the “Messianic Era.” The Tenakh, at its literal level, does not give much additional information concerning this. An understanding as to “what’s going on” at that time, is seen in the following notes from the Chumash:

“The commentators note that several of the laws pronounced by Ezekiel contradict laws of the Torah, a clear contradiction of the principle that the commandments of the Torah are eternal and immutable … Apparently this is one of the passages which, like the book of Chronicles, was not intended to be understood in its simple meaning, since that would contradict what we know to be the true halakha … The Messianic era is shrouded in mystery; therefore the simple meaning of this passage must remain hidden from us until, in the words of R. Yochanam (in Menachos 45a), the prophet Elijah will come and reveal it to us.”
Haftara commentary to Parsha Emor, The Stone Edition Chumash

An example of the relationship between white robes, the priesthood, correction, the forgiveness of Yom Kippur, and obedience to Torah, is found in the book of Zechariah. The prophet is given a vision that he was told applies to the latter days. There was a High Priest named Joshua (not the Joshua from Moses’ time), and though he was destined to hold this office, he was not allowed to because he had violated Torah. This is represented by his having “filthy garments.” G-d allowed him to be chastised, corrected of his error, and only when he was in a proper spiritual condition, did he receive his white robe and was made a priest.

And He showed me Joshua, the High Priest, standing before the angel of the Lord. And Satan was standing on his right, to accuse him. And the Lord said to Satan: The Lord shall rebuke you, O Satan; and the Lord shall rebuke you, He who chose Jerusalem. Is this one not a brand plucked from fire? Now Joshua was wearing filthy garments and standing before the angel. And he [the angel] raised his voice and said to those standing before him, saying, “Take the filthy garments off him.” And he said to him, “See, I have removed your iniquity from you, and I have clad you with clean garments.” And I said, “Let them put a pure miter on his head,” and they put the pure miter on his head. And they had clothed him with garments while the angel of the Lord was standing. And the angel of the Lord warned Joshua, saying, So said the Lord of Hosts: If you walk in My ways, and if you keep My charge, you, too, shall judge My house, and you, too, shall guard My courtyards, and I will give you free access among these who stand by. Hearken, now, O Joshua the High Priest-you and your companions who sit before you, for they are men worthy of a miracle-for, behold! I bring My servant, the Shoot. For, behold the stone that I have placed before Joshua. Seven eyes are directed to one stone. Behold I untie its knots, says the Lord of Hosts, and I will remove the iniquity of that land in one day. On that day, says the Lord of Hosts, you shall call-each man to his neighbor-to come under his vine and under his fig tree.
Zechariah 3:1-10

Note: The “seven eyes” mentioned in the above text will be discussed later in this study.

The following section of the Zohar shows that the “spiritual garments” are linked to obedience to G-d’s Torah. What is interesting in this passage, is that those showing great fervor for Torah, out of love for G-d (as Yeshua taught in Matthew chapters 5-7), receive “higher quality” spiritual garments.

Happy is the portion of whoever is found worthy of those garments wherein the righteous are clad in the Garden of Eden. Those garments are made out of the good deeds performed by a man in this world in obedience to the commands of the Torah. In the Lower Paradise, man’s soul is thus sustained by these deeds and is clad in garments of glory made out of them. But when the soul mounts up on high through that portal of the firmament, other precious garments are provided for it of a more exalted order, made out of the zeal and devotion which characterized his study of the Torah and his prayer; for when that zeal mounts up on high a crown is made out of it for him to be crowned with, but some of it remains as the man’s portion, out of which garments of light are made for the soul to be clad in when it has ascended on high. The former garments, as we have said, depend on his actions, but these depend on his devotion of spirit, so as to qualify their owner to join the company of holy angels and spirits. This is the correct exposition of the matter as the Holy Lamp learned it from Elijah. The garments of the Lower Paradise are made of man’s actions; those of the celestial Paradise of the devotion and earnestness of his spirit.
Zohar, Shemoth 210b

The Talmud offers a similar type of “distinction” with relation to teshuvah (return). This correlates directly to the aspects of the Pharisee of fear (awe) and the Pharisee of love, discussed in chapter 2. The idea of “sins rendered as merits,” means that the person’s mistakes ended up bringing him closer to Hashem, thus their ‘status’ changed as well as his.

One who does teshuvah out of awe, his premeditated sins are rendered as unwitting transgressions. One who does teshuvah out of love, his premeditated sins are rendered as merits.
Yoma 86b

Later in the book of Revelation, we see that those who follow Torah are given white garments and are allowed to enter heavenly Jerusalem (Revelation 6:9-11; 7:9; 7:13-14; 12:17; 14:12; 22:14).

As previously stated, those who “overcome” by keeping His works (i.e., remaining faithful to His Torah) to the end, will inherit the Kingdom.

And he that overcomes, and keeps my works unto the end, to him will I give power over the nations.
Revelation 2:26

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Revelation 3:6

He who has an ear, let him hear what the Spirit says to the assemblies.

As with the other messages, this one also applies to all seven groups. It is especially true with much of the content discussed above, as Israel is designated as the future priests of Hashem.

And you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.
Exodus 19:6

But you are a chosen generation, a royal priesthood…
1Peter 2:9a

He has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever.
Revelation 1:6

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Revelation 3:7

To the angel of the assembly in Philadelphia write: He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says these things:

The Key of David

The “Key of David,” is a mysterious term, not directly explained in the Scriptures. Looking into the Zohar, we find some important clues. The first passage we present below (Zohar, Shemoth 133b-134b), is lengthy, so we will break it up into sections dispersing comments throughout. As we will see, the term has to do with the connection between keys, King David, Malkhut/Kingdom, and the Shekinah.

The setting to the Zohar verse below is the end of days where the Shekinah (also called “Matrona,” and associated with the Sefirah of Malkhut and Partzuf/persona of “bride”), and her groom (Tiferet) are reunited.

At the heart of this verse is the Shema, which contains the words “… The Lord is our G-d, the Lord is echad.” (A “mystery” according to the Zohar.) The ‘marriage”‘ of the Shekinah to Tiferet goes hand in hand with the reuniting of all of Israel and their reunification to their Messiah (Zechariah 12:10).

The opening verse of this passage speaks of a single “light” dividing into 70 separate ones. This is reminiscent of Acts, chapter 2, where separate lights (tongues of fire) are seen above the disciples. The Shekinah is said to be guarded by 70 lights, as was represented by the ten Menorahs (each with seven lights) placed in the Temple by Solomon.

‘At the time when Israel is proclaiming the unity – the mystery contained in the Shema – with a perfect intention, a light comes forth from the hidden supernal world, which divides into seventy lights, and those seventy lights into the seventy luminous branches of the Tree of Life. Then the Tree and all the other trees of the Garden of Eden emit sweet odors and praise their Lord, for at that time the Matrona prepares Herself to enter under the shade of the canopy, there to unite herself with her Spouse; and all the supernal potencies unite in one longing and one will to be united in perfect union, without any separation whatsoever. Then the Spouse makes ready likewise to enter the Canopy in order to unite Himself with the Matrona.
Zohar 2:133b-134b

The Zohar continues (below) with the cry of, “Hear, O Israel; prepare thyself, for thy Husband has come to receive thee,” seen in this section, is that of the Jewish wedding feast. This announcement is the call to Israel (and the Shekinah) to unite with her groom. (Zechariah 14:9 as references earlier.)

Therefore we proclaim loudly: “Hear, O Israel; prepare thyself, for thy Husband has come to receive thee.” And also we say: “The Lord our G-d, the Lord is one”, which signifies that the two are united as one, in a perfect and glorious union, without any flaw of separation to mar it.
Zohar, Shemoth 134b

NOTE: The relationship of Israel to the ‘bride’ and Shekinah is at the core of Shir Hashirim — the Biblical text, Song of Songs. See the Shir Hashirim Project.

This is the time of the mystical ingathering of all of Israel to their Messiah, “at the end of the age,” with the advent of the Millennial Sabbath.

Returning to our section of the Zohar, the number “six” takes on significance. There is mention of “six aspects,” which are associated with the six Sefirot from Chesed down to Yesod, collectively called Zeir Anpin, (“lesser countenance”). These represent the divine groom/son and are often ‘represented’ by the central sefirah of Tiferet.

The letter Vav (also called Vau – the third letter of Y-H-V-H) comes to the forefront in this text. The Vav is also associated with Tiferet (the bridegroom), and also Jacob. In Hebrew Gematria, the letter “Vav” has a numerical value of six, and Tiferet is also the sixth Sefirah from the top down.

This passage shows that there are also six words in the first part of the Shema, and six words in the second part, the first of which relate to the complete reality (Hashem is One) and the latter to our present incomplete/fractured reality, where the Bride/Shekinah is not ‘back’ in her fulfilled state.  It goes on to explain more detail concerning the mystery of the Shema, and associates Jacob with Tiferet. 

As soon as the Israelites say, “The Lord is One”, to arouse the six aspects, these six unite each with each and ascend in one ardour of love and desire. The symbol of this is the letter Vau (because its numerical value is six) when it stands alone without being joined to any other letter. Then the Matrona makes herself ready with joy, and adorns herself with delight, and Her attendants accompany Her, and in hushed silence She encounters her Spouse; and Her handmaids proclaim, “Blessed be the Name of the Glory of His Kingdom for ever and ever.” These words are said in a whisper, for so she must be introduced to her Spouse. Blessed is the people which perceives these things, ordering its prayers in accordance with this mystery of the Faith! At the time when the Spouse is united with the Matrona a herald comes forth from the south, crying: “Awaken, O ye supernal hosts, and unfurl the banners of love in honour of your Lord!”
Zohar 2:133b-134b

NOTE: The concept of us living in our present ‘incomplete reality, amidst a future/complete one, is found through midrashic and kabbalistic ideas including the dynamic of the two mountains, Ebal and Gerizim. (The first receiving the blessings and the latter the curses. Deuteronomy 11:26-29.) These represent the interplay of Gevurah and Chesed in the soul as well as the descent of the Shekhinah into concealment and her subsequent return in revealed blessing. This is reflected in this New Testament passages, contrasting our current reality of exile/bondage (and the Shekinah/Bride) associated with the necessary ‘constraints’ of the Torah, and future one of ‘freedom.’

For this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children — but the Jerusalem above is free, which is the mother of us all.
Galatians 4:25:26

We find this desire to be released from exile in the first line of the 7-line Ana Bekoach prayer, which directly correlates to the concepts of ‘seven’ and our incomplete reality mentioned in this study:

“Please, by the force of Your great right hand, set the captive free.”

Returning to the Zohar passage, it next introduces an angelic being named Boel (meaning: “G-d is in Him”). This name is found only twice in the Zohar and not mentioned in the Tenakh, Talmud or Midrash. Boel is said to have four keys in his hand – each representing one of the letters of G-d’s name, Y-H-V-H.

Boel begins by uniting the first three keys, Y-H-V, which are representative of the “Father,” Mother,” and “Son/Groom.” (The letter Yod being associated with Chokhmah/Wisdom, this first Hey with Binah/Understanding, and the Vav with Tiferet/Beauty or Harmony.)

Boel is shown to first bring harmony above by uniting of the Yod and Hey to the Vav (the three higher worlds), before completing the process through the reuniting of the Shekinah/Bride (the final Hey and lowest world of Asiyah) from below.

Boel then takes the fourth key (the final “H” of Y-H-V-H, also called the “Lesser Hey”), and completes the unification by joining this key to the others. This represents the marriage of the Shekinah (also called the “Matrona”), which is in exile with Israel, to the remaining Sefirot, as represented by the first three letters, Y-H-V.

This, the final “key” (the last “H” of Y-H-V-H), is associated with the Shekinah and the Sefirah of Malkhut/Kingdom, which is in turn affiliated with King David.

Then one of the leaders of the celestial array-he whose name is Boel (G-d is in him) – stands forth, and in his hands are four keys which he obtained one from each of the four corners of the earth. One key has upon it the sign of the letter Yod engraved; the second the letter He’; and the third the letter Vau; and these three keys he lays beneath the boughs of the Tree of Life. Then these three become one. Then the fourth and last key, which bears upon it the second letter Hey, joins the three which have become one. And all the angelic hosts enter by means of those keys into the Garden of Eden, where with one voice they proclaim the Divine unity at the selfsame moment as it is proclaimed here below.
Zohar 2:133b-134b

Because this attribute travels with the people of Israel in exile, we pray that “the kingdom of David Your anointed be returned to its place.
Sha’are Orah (1st gate) Rabbi Yosef Gikatilla 

Note: David is associated with Malkhut, and the Shekinah, which display both feminine and masculine attributes. He was both the wonderful poet of Psalms and a fierce warrior.

This Zohar passage next mentions a “period of silence” in heaven, which correlates to Revelation 8:1. This silence is maintained as to not “alert” the realm of evil that this marriage is taking place. Recall that this evil realm is still “linked” to the Shekinah to this point, as the “Name of the Lord” (YHVH) is not yet One. (Zechariah 14:9):

Then the Shekinah, the Bride, is conducted to the Palace of the King, Her Bridegroom, for now He stands complete in all His supernal goodness and can supply Her with all that She needs. Thus her attendants bring Her in unto Him in silence. Why in silence? In order that no “stranger” (evil potencies) should participate in her joy. As He united Himself above according to six aspects, so also She unites Herself below according to six other aspects, so that the oneness may be completed, both above and below, as it is written: “The Lord will be One, and his Name One” (Zechariah 14:9): Six words above-Shema Israel YHWH Elohenu YHWH ehad, corresponding to the six aspects, and six words below — baruck shem kevod malkhuto le’olam vaed (Blessed be the Name whose glorius kingdom is forever) — corresponding to the six other aspects. The Lord is one above; and His Name is One below. We say this reponsee silently, although it is a triumphant expression of the Oneness, because of the “evil eye”, which still has power under the present dispensation; but in the future (Messianic Age) when the “evil eye” will have ceased to exist and will have no dominion whatsoever over this world, then we shall proclaim the Divine Unity and its full accomplishment openly and in a loud voice. At present, as the “other side” still cleaves to the Shekinah, She is not entirely One, and therefore, although even in this present time we proclaim the unity, we do so silently, symbolizing it by the letters of the word wa’ed (ever), which are equivalent by certain permutations to those of the word ehad (one). But in the time that is to be, when that other side shall be removed from the Shekinah and pass away from the world, then shall that unity be proclaimed openly. When She enters the canopy and is united with the Supernal King, then we awaken the joy of the Right and of the Left, as it is written: “Thou shalt love the Lord thy G-d with all thy heart”, etc. -that is, without any fear or foreboding, because the “other side” comes not near and has no power here. But whilst Her servants are bringing Her to the King they must keep a great and solemn silence.
Zohar 2:133b-134b

The same Zohar text then goes on to tell more about the origins of the Shema as recited daily by people around the world through time.  Jacob and his sons are seen as a picture of what is true in the spiritual realm:

Of this Jacob is symbolic. Before his death, when he was about to speak of the “end of days” (and the Shekinah left him) he said to his sons: “Perchance some stain is attached to me or to my seed?” But they replied: “Nay, there is no such stain, nor is any fault found. Thine own heart is possessed only by the One, and as for us-we have no contact with the ‘other side’ (sitra achra) or any of its evil minions; on the contrary we, like thyself, are united with the King alone, since all our will and intent has been to separate from the ‘other side’.” Then Jacob said: “Blessed be the Name of the glory of His Kingdom for ever and ever.” In that hour Jacob and his sons became for a space, as it were, living portraits here on earth of the Shekinah Herself. Jacob symbolized the six sides of the supernal world as a single whole, and his sons were shaped to the likeness of the six aspects as manifested in the lower world.
Zohar 2:133b-134b

Lastly, this text mentions two separate “end of days.” The first of these applies to the establishment of the Millennial Kingdom, the second to the “end of all flesh.” This is also consistent with the teachings of the book of Revelation:

Now he desired to reveal to them a certain “end”, for, as we have pointed out elsewhere, [Zohar, Genesis, 62b] there is one “end of days” (kez ha-yamin), which refers to the Holy Kingdom, the mystery of Faith, the mystery of the King of Heaven; and another “end of days” (kez ha- yamim), which is the mystery of the Guilty King, the “other King”, ruler of the powers of darkness, and that end is called “the end of all flesh”. Now when Jacob perceived that the Shekinah was withdrawing from him, he questioned his sons, as we have pointed out. And as Jacob and his sons proclaimed the union of the world above and the world below, so also must we. Blessed is he who concentrates his mind and will, with true humility and longing, upon this mystery. Blessed is he in this world and blessed shall he be in the world to come!’ Said R. Hamnuna the Ancient: ‘This stirring up of the unity has indeed been rightly and justly expounded, and that which we have just now heard is indeed very true; and in the future time these word’s which we have now uttered will stand before the Ancient of Days and in no wise be abashed.’
Zohar 2:133b-134b

It is important to note that the previously mentioned “Boel” has the authority to do the things mentioned above. The subject of authority is discussed in our comments to verse 8 below.

The other reference to “Boel,” is also from the Zohar, and is associated with the judgment of G-d. This section adds insight to the relationship between gold and fire (see notes to verse 18 below). It also alludes to “mysterious serpents” originating from a realm associated with gold/brass, which is the Kingdom. (This will be discussed in detail in a future section.). Lastly, Boel has a ‘positive’ connection to the angel Raphael, when the people do teshuvah.

Gold is included in Gabriel. The supernal gold is carried below by Gabriel, and seven kinds of gold separate themselves from it. “Silver” above is united with Michael below, and one rests on the other. “Brass” is also above; it originates from gold, because gold and fire have the same symbolism. It is fire which brings forth brass, and from this power emanate supernal mysterious serpents (nehashim = nehosheth = brass) and Seraphim brought forth by fire (from saraph, to burn). Therefore brass is golden, lit with orange and red, like fire. It is contained in Noriel (Fire of G-d) and forms his body. Techeleth (purple blue) is contained in both brass and gold, and derives energy from both sides. It possesses great strength and nothing can obtain dominion over it. It forms the throne of the power of judgement, and is therefore called “Boel” (“In him is El”, i.e. G-d as Power), as it is written: “And El (G-d) is angry every day” (Psalm 7:2). But when men turn back to G-d with perfect repentance, his name is changed into Raphael (G-d heals): for he brings healing to assuage the pains of that bitter judgment.
Zohar 2:147a

Returning to the subject of the Key of David, the next Zohar passage begins by speaking of how after the destruction of the Temple, the sun (Tiferet) withdrew from the moon (Malkhut/Shekinah). As the Temple alludes to G-d’s unity, specifically a union between the Shekinah as bride and Tiferet as groom, without it, this unity is negatively impacted:

R. Simeon further discoursed on the text: Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high (Isaiah 52:13). ‘Happy is the portion of the righteous’, he said, ‘to whom the Holy One reveals the ways of the Torah that they may walk in them. This verse contains an esoteric meaning. When G-d created the world, He made the moon, and made her small, for she possesses no light of her own, but because she accepted her diminution she receives reflected light from the sun and from the other superior luminaries. Now, as long as the Temple existed, Israel were assiduous in bringing offerings, which together with all the other services performed by the priests, Levites, and Israelites had for their object to weave bonds of union and to cause luminaries to radiate. But after the Temple was destroyed there was a darkening of the lights, the moon ceased to receive light from the sun, the latter having withdrawn himself from her, so that not a day passes but is full of grievous distress and afflictions. The time, however, will come for the moon to resume her primordial light, and in allusion to this it is written: “Behold, my servant will prosper.” That is to say, there will be a stirring in the upper realms as of one who catches a sweet odour and stands alert. “He shall be exalted”, from the side of the most exalted luminaries; “and lifted up”, from the side of Abraham; “and shall be high”, from the side of Isaac; “very”, from the side of Jacob. At that time, then, the Holy One will cause a stirring on high with the object of enabling the moon to shine with her full splendour, as we read: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days”. There will thus be added to the moon an exalted spirit whereby all the dead that are in the dust will be awakened. This is the esoteric meaning of “my servant”, the one that has in his hand the key of his Master.
Zohar 1:181b 

For more on the concept of “The Moon and the Sun” see the article, Before the Beginning in our Song of Songs Project.

Amidst the Throne

In this passage, G-d’s “servant,” turns out to be a mystical figure called Metatron, often presented as an angelic being, and a ‘servant,’ but extending to things more conceptual (such as the below reference to resurrecting the dead.)

Metatron possesses a special ‘key,’ and is said to be elder of his house. (re: Hebrews chapters 3 and 10). The reference to the colors green, white and red, is significant, and will be discussed later in this study. 

So, too, in the verse: “And Abraham said unto his servant, etc.” (Genesis 24:2), the servant is an allusion to the moon as already explained. Also, the servant is identical with Metatron, who is the servant and messenger of his Master, and who was, as we read further, the elder of his house, the same who is alluded to in the text: “I have been young, and now am old” (Psalm 37:25). “That ruled over all that he had”; this applies to the same Metatron by reason of his displaying the three colours, green, white, and red.”Put, I pray thee, thy hand under my thigh”; this is symbolic of the foundation of the world, for this servant was destined to bring to life again the dwellers in the dust, and to be made the messenger by the spirit from on high to restore the spirits and souls to their places, to the bodies that were decomposed underneath the dust. We read further: “and I will make thee swear (veashbe’akha) by the Lord, the G-d of heaven”, the term veashbe’akha implying that the servant will be invested with the mystery of the seven (sheba’) celestial lights which constitute the mystery of sublime perfection. Further: “that thou shalt not take a wife for my son of the daughters of the Canaanites.” The “wife” is an allusion to the body lying underground, and “to my son” is an allusion to the soul, inasmuch as all the souls that issue from the celestial everflowing river are the children of the Holy One, blessed be He. The servant is thus bidden “not to take a wife for my son of the daughters of the Canaanites”, or, in other words, not to take for a soul any of the bodies of the idolatrous nations whom the Holy One will in the future shake out of the Holy Land, as we read: “and the wicked be shaken out of it” (Job 38:13), as one shakes dust from his garment. The servant is further bidden: “But thou shalt go unto my country, and to my kindred.” “To my country” has already been explained; “to my kindred” is an allusion to Israel.
Zohar 1:181b

The servant is said to “exercises dominion” over ten grades, which are the ten Sefirot. This is consistent with what is said of both Tiferet and Yeshua, who are said to be the image of the invisible G-d and representative of all of the Sefirot:

Observe now what is written further: “And the servant took ten camels.” The “servant” we have already identified; “ten camels” represent the ten grades over which the servant exercises dominion, and which are after the supernal pattern; “of the camels of his master”, to wit, an exact pattern of the superior degrees, as already said; “having all goodly things of his master’s in his hand”, to wit, all the supernal spirits that emerge from the supernal luminaries; “and he arose and went to Aram-Naharaim”, to wit, the spot in the Holy Land where Rachel wept at the time the Temple was destroyed.”
Zohar 1:181b

The timing of these events is placed near the time of the end of the sixth millennium (i.e., the days we are now living in):

And he made the camels to kneel down without the city by the well of water”, that is, he fortified the energy of the souls before their entering into the bodies for their revival; “at the time of evening”, to wit, the eve of Sabbath, which is the sixth millennium, the same period as that alluded to in the text: “and to his labor until the evening” (Psalm 104:23), also in the words: “for the shadows of the evening are stretched out” (Jeremiah 6:4).
Zohar 1:181b

This section of the Zohar also states that those who occupied their lives with the Torah will be the ones to rise first. This supports Paul’s statement in 1 Thessalonians 4:16, that the dead “in Messiah” will rise first:

We read further: “at the time that women go out to draw water”, to wit, the time when those who drew the waters of the Torah will rise from the dead before the rest of mankind, in virtue of their having taken hold of the tree of life. Further: “and the daughters of the men of the city came out to draw water”, to wit, the bodies will come forth, as we read: “and the earth will throw up the shades” (Isaiah 26:19), implying that the earth will in future give up all the bodies lying therein, “to draw water”, that is, to receive the soul in a perfected state. Further: “So let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, that I may drink.” It is one of our affirmations that every soul that occupied itself in this world in the study of the deep mysteries of Divine Wisdom, when it goes to heaven is raised to a high grade, high above those who remained in ignorance; and it is they who will rise from the dead first. The words, then, “Let down thy pitcher, etc.” signify the inquiry which the servant will make of each soul regarding her occupation in this world. We read, then, “and she will say, Drink, and I will give thy camels drink also”, that is, do thou drink first, and afterwards I will give drink to the other grades, for although those grades drink from the same source, they ultimately derive their sustenance from the religious activity of the righteous who knew how to serve their Master properly, for it is the righteous who know how to supply proper sustenance to each grade. “The same be the woman”, it says further, “that thou hast appointed for the son of my master”; that assuredly is the body destined for that superior soul.
Zohar 1:181b

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Revelation 3:8

I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and did not deny my name.

Verses 8 through 11 flow together, with the subject of G-d’s Torah at the center, and verse 11 being the reward for faithfulness to Torah as has been discussed.

In contrast to the congregation at Sardis (above), the assembly at Philadelphia has kept Torah well, which is directly linked to His ‘name.’ The concept of Yeshua’s ‘name’ goes beyond his written/spoken name. In Hebrew writings, the idea of speaking or doing something, “in someone’s name,” refers to acting in their authority. For example, the phrase “in the name of …,” appears over 4000 times in the Talmud, and over 1300 times in Midrash Rabbah, in most cases used when one rabbi speaks “in the name of” (with the authority of), another rabbi, tracing the concepts back to Sinai.

On the subject of “authority” of mashiach in the New Testament:

These words spoke Yeshua, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
John 17:1-2

For the Father judges no man, but hath committed all judgment unto the Son. That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of G-d: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
John 5:22-30

G-d, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Hebrews 1:1-4

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Revelation 3:9

Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.

It should be noted that the Synagogue of Satan (Erev Rav) appears in the sections addressed to the two ‘good’ groups (Smyrna and Philadelphia). Whereas in chapter 2, this seemed related to the idea of “seemingly religious” Jews (a subset called the Erev Ze’ir) due to their causing division, this verse stands in contrast to the previous one regarding “denying the name (authority) of G-d,” which would be more associated with secular Jews.

The end of verse 9 is directly tied to the promise in the next verse.

“The sons of those who afflicted you shall come bending to you; and all those who despised you shall bow themselves down at the soles of your feet; and they shall call you The city of the LORD, The Zion of the Holy One of Israel.”
Isaiah 60:14

Note the people are called ‘the city” establishing the connection to “New Jerusalem” (the Shekinah above) found at the end of Revelation.

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Revelation 3:10

Because you kept my command to endure, I also will keep you from the hour of testing, which is to come on the whole world, to test those who dwell on the earth.

The “command to endure” Yeshua speaks of is yet another reference to Torah. The word translated “endure” in this text is hupomone, (translated as “patience” in the King James version). It is the same word used later in Revelation, where we are told that it involves keeping His Torah:

Here is endurance of the saints: here are those keeping the commands of G-d, and the faith of Yeshua.
Revelation 14:12

Thus, it would seem that there are three “categories” of people near the end of days:

• Those who are considered righteous
• Those who need additional purification
• Those who do not repent

This is supported by the idea found in Torah literature, that at Rosh haShana, three heavenly books are opened in which names are inscribed. One book is for the righteous, another for those of “intermediate status” and a third for those who are unredeemably wicked.

The fate of the wicked and righteous is sealed on Rosh haShana. The fate of those that fall “in-between” these two categories is deferred until Yom Kippur, when all the books are permanently sealed. Thus, they have the time between Rosh haShana and Yom Kippur to repent. It is customary at Rosh haShana to wish people both a good inscription (gemar ketivah tovah) and a good seal (gemar hatimah tovah) from that day until Yom Kippur.
“The Mystic Quest: An Introduction to Jewish Mysticism,” David S. Ariel

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Revelation 3:11

I am coming quickly! Hold firmly that which you have, so that no one takes your crown.

As mentioned, this “crown” is also related to the obedience of Torah spoken of in the previous three verses. It is a reward of the righteous in the world to come (as shown in verse 12 below):

“In the world to come … the righteous will sit, with their crowns on their heads, delighting in the radiance of the Shekinah (Divine Presence).”
Talmud, Berakhot 17a

Midrash Rabbah has an interesting comment on “crowns” and how the “crown of Torah” encompasses both priesthood and kingship:

“R. Simeon b. Yohai taught: There are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited the crown of priesthood and received it; David merited the crown of royalty and received it. As for the crown of Torah, it lies unappropriated for the generations. If one attains the crown of Torah, it is as though he attained all three; if one does not attain the crown of Torah, it is as though he has attained none of them.”
Midrash Rabbah – Ecclesiastes 7:2

The following sections of the Zohar show a cause and effect relationship regarding crowns. The Torah, given by G-d, enables the righteous to attain crowns given to them by G-d. In turn, G-d crowns Himself with the words of Torah spoken from below.

Note that the “crowns” are linked to a deep love for Torah, as mentioned earlier in this chapter notes:

“For the words of the holy Law spoken here below ascend on high, where multitudes come to meet them to take them up and present them before the Holy King, there to be adorned with many crowns woven of the supernal radiances. All these words, then, are self-spoken, as it were, before the Most High King. Whoever saw such joy, whoever witnessed such praises, as mount up into all those heavens at the moment those words ascend, whilst the Holy King looks on them and crowns Himself with them! They spring up and down, they settle, as it were, on His bosom for Him to disport Himself with them, whence they ascend toward His head and are woven there into a crown. Hence the words spoken by the Torah: “and I would be playing always before him” (Prov. VIII, 30), In the verse cited there is twice mention of “them that fear the Lord”; the first indicates the men themselves as they are here below, and the second their images as reflected in their words that ascend on high. This esoteric doctrine is found in the Book of Enoch, where it says that all the words of exposition uttered by the righteous on earth are adorned with crowns and are arrayed before the Holy One, blessed be He, who delights Himself with them. They then descend and come up again before His presence in the image of that righteous man who gave expression to them, and G-d then delights Himself with that image. The words, then, are inscribed in “a book of remembrance before Him”, so as to endure for evermore. “And they that thought upon His name” is an allusion to those that meditate on the words of Torah in order thereby to cleave to their Master through an insight into the Divine Name, so as to know Him and become equipped with the wisdom of His name in their heart. It is written: “And above the firmament that was over their heads was as the appearance of a sapphire stone, the likeness of a throne” (Ezekiel 1:26).
Zohar 2:217a

“Happy are ye, O righteous, who observe the Torah; happy are they who are assiduous in the study of the Torah, inasmuch as the joy of your Master is in you and the crown of your Master is fashioned by you.”
Zohar 2:211a

This passage ties crowns to several themes, including; the white garments, G-dly wisdom, and the River of Eden:

The river that goes forth out of the Lower Eden is a mystery only known to the initiated, and is alluded to in the words: “and he will satisfy thy soul in dry places (Isaiah 58:11). The soul that quits this dark world pants for the light of the upper world. Just as the thirsty man pants for water, so does the soul thirst for the brilliancy of the light of the Garden and the firmament. The souls sit there by that river that flows out of Eden; they find rest there whilst clad in the ethereal garments. Without those garments they would not be able to endure the dazzling light around them; but protected by this covering they are in comfort and drink their fill of that radiance without being overwhelmed by it. It is the river which renders the souls fit and able to feast on and to enjoy that radiance. The celestial river brings forth the souls who fly off into the Garden; the lower river in the terrestrial Garden, on the other hand, builds up the souls and makes them fit and able to enjoy those radiances, and so to mount up to the celestial Paradise through the central opening of the firmament and by the pillar that stands in the center of the Lower Paradise. That pillar is enveloped in cloud and smoke and bright flashes, the cloud and smoke encircling it from the outside in order to screen those mounting up into the Upper Paradise, that they should not be seen by those remaining below. Herein is involved a most recondite doctrine.
Zohar, Shemoth 211a

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Revelation 3:12

He who overcomes, I will make him a pillar in the temple of my G-d, and he will go out from there no more. I will write on him the name of my G-d, and the name of the city of my G-d, the new Jerusalem, which comes down out of heaven from my G-d, and my own new name.

At that time, the heavenly Temple will have “direct contact” with that of the earthly one. The ‘disconnect’ between above and below will be greatly minimzed.

As the 18th century kabbalist, Rabbi Moshe Chaim Luzzatto states:

In time to come, not only will the Heavenly and earthly Temples be similar, the Upper House will extend until it reaches the lower world … For the heavenly Temple will not be uprooted from its place. Rather, it will extend until it reaches the lower world. Around it a physical structure will then be built as befits this material world, and the two structures will be joined and become one and will never again separate.
“Secrets of the Future Temple” (Mishkney Elyon), Rabbi Moshe Chaim Luzazatto, translated by Avraham Yehoshua and Yakov Greenbaum

The “new name” He mentions is associated with the establishment of New Jerusalem:

For the sake of Zion, I will not be silent, and for the sake of Jerusalem I will not rest, until her righteousness comes out like brilliance, and her salvation burns like a torch. And nations shall see your righteousness, and all kings your glory, and you shall be called a new name, which the mouth of the Lord shall pronounce. 
Isaiah 62:1-2

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Revelation 3:13

He who has an ear, let him hear what the Spirit says to the assemblies.

Again, this as with each message, is directed specifically for one, but applies to all.

But when I speak with you, I will open your mouth, and you shall tell them, Thus says the Lord HaShem: He who hears, let him hear; and he who forbears, let him forbear: for they are a rebellious house.
Ezekiel 3:27

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Revelation 3:14

To the angel of the assembly in Laodicea write: The Amen, the Faithful and True Witness, the Head of G-d’s creation, says these things:

Revelation 3:15

I know your works, that you are neither cold nor hot. I wish you were cold or hot.

Revelation 3:16

So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth.

These last two verses have perplexed commentators. Though the idea of “sitting on the fence” may easily be seen to have negative connotation, why would cold and hot both be considered good alternatives? If one is “on fire” for G-d that is seen as a good thing. Does it not make sense that the opposite would be ‘bad?’

There are two concepts that relate to this.

Amalek

In kabbalah, the Biblical figure of Amalek, is associated with doubt. An example given is when the Israelites engaged the army of Amalek in an epic battle. The former did well when they had faith. When they did not, Amalek would gain an advantage.

The following text mentions how doubt crept in among the people, and the cause and effect relationship this has with Amalek:

The Amalekites were ever a strap of chastisement for Israel. You find that as soon as they said, “Is the Lord among us?,” came Amalek.
Midrash Rabbah – Numbers 19:20

It’s of interest that the gematria (numerical value) of Amalek is 240, which is exactly the same as the Hebrew word for doubt: ‘sufek.’

The Zohar specifically frames doubt around the behavior of complaining:

When a young man who lives at ease in his father’s house begins to make all sorts of complaints and demands, saying, “I want this, and I do not want that”, he attaches himself to that “sore evil”, and he will be punished both in this world and in the world to come. Concerning such a case, King Solomon said: “There is a sore evil… riches kept for the owners thereof to their hurt.” Such was the case of the Israelites: the Holy One, blessed be He, carried them on eagles’ wings, encircled them with the clouds of glory, made the Shekinah go before them, gave them manna to eat, and sweet water to drink, and yet they complained! Hence, “and Amalek came.”
Zohar 2:65b-66a

Related to this is the idea of one becoming ‘lukewarm’ in service to Hashem.

What is the incident (of Amalek) comparable to? To a boiling tub of water which no creature was able to enter. Along came one evil-doer and jumped into it. Although he was burned, he cooled it for the others. So, too, when Israel came out of Egypt, and HaShem rent the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled the awe of them for the nations of the world.
Midrash Tanchuma

A modern commentary, associates the concept of being spiritually “lukewarm” via the spirit of Amalek, with preventing G-d’s Name from becoming one, i.e. the exile:

The Ineffable Name of G-d, which at this time of history is too holy to be pronounced as it is spelled: Yud-Heh-Vav-Heh, is actually made up of two parts, Yud-Heh and Vav-Heh. The unified Name represents periods of history when G-d’s Presence is revealed and known, and the divided Name represents periods of time when G-d’s Presence is hidden. This is why the prophet said of the Days of Moshiach: On that day, He will be One, and His Name will be One. (Zechariah 14:9) At the end of Parashas Beshallach Rashi reveals to us that it is Amalek’s wish and drive to keep the Names divided (Shemos 17:16). At the end of Parashas Ki Saitzai Rashi reveals to us how he does this: “He made you cold and lukewarm after you had been boiling. For, all the nations were afraid to war against you and this one came and led the way for others. It is like a boiling hot bath into which no living being could enter, until a wild person came and jumped into it. Although he scalded himself he made it cooler for others.” (Rashi, Devarim 25:18)
Israel Challenge – In G-d’s Land Already, Rabbi Pinchas Winston

The Mezorah

The above explained what can cause a “lukewarmness,” but what about the “opposite ideas” of either hot OR cold being that which brings the redemption?

This relates to a deep aspect of the affliction discussed in Leviticus 14:1-15:33. The ailment is called tzarat, and is usually translated incorrectly as ‘leper.’ The description is not that of Hansen’s Disease (‘leprosy’) and also afflicts clothing and walls in the Torah.

The individual strickened with this is called a ‘metzora.’ Such a person is considered ‘unclean’ until the appearance of this on their skin disappears and he is declared clean by the priest. When reading the Biblical text, it all makes sense to this point.

What is highly peculiar however, is the if this person becomes 100 percent covered with tzarat, they are also considered clean.

If the disease breaks out all over their skin and, so far as the priest can see, it covers all the skin of the affected person from head to foot, the priest is to examine them, and if the disease has covered their whole body, he shall pronounce them clean. Since it has all turned white, they are clean.
Leviticus 13:12-13

Thus, whether the person has no tzarat appearing at all, or is totally covered, they are also declared clean. It’s one extreme or the other. The ‘problem’ is anything between the extremes.

Kabbalistically, a deeper meaning of this verse is associated with the coming of the messiah. The current state of humanity is one of exile. This is compared to the ‘unclean’ status of the metzorah. Anything that maintains this “status quo” is considered as negative.

With the coming of the messiah, the world will become ‘clean’ again. Whether this means people en masse turn toward G-d, or away from G-d, (“hot or cold”) either will end the exile and bring us to the redemption.

The ‘lukewarm’ state in verse 3 of Revelation, is that of the partially covered metzora.

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Revelation 3:17

Because you say, I am rich, and have gotten riches, and have need of nothing; and do not know that you are the wretched one, miserable, poor, blind, and naked,

Laodicea mistakenly believes itself to be “right with G-d.” It stands in contrast to the assembly of Smyrna (in chapter 2), which was said to be spiritually rich.

Yeshua’s language is the same as found in the book of Hosea, where Ephraim is spoken of:

And Ephraim said: Surely I have become rich; I have found power for myself; all my toils shall not suffice for my iniquity which is sin.
Hosea 12:9

Ephraim was guilty of setting up a counter-faith with the other “northern” tribes. This system was structured to look like the “real thing” with a Temple, priesthood, etc., but was not what G-d had ordained in Torah.  He too considered himself to be ‘rich’. Interestingly, this text mentions a king and priest of “the other side” (sitra achra) which resembles two characters mentioned later in Revelation.

And Ephraim said, Yet I am become rich, I have found me out power”, namely, the celestial unholy power which presided over the act of idolatry committed by Jeroboam (I Kings 12:28), without which he would not have been able to succeed. Now, when this king and this priest of the “other side” are subdued, and their power broken, all the “other sides” follow suit, and are also subdued and broken, and acknowledge the sovereignty of the Holy One, and in this way He alone rules above and below, as it is written: “And the Lord alone will be exalted in that day” (Isaiah 2:11). In just the same way God broke here on earth the power of an “old and foolish king”, namely Pharaoh, who, when Moses said to him, “The God of the Hebrews hath met with us”, replied, “I know not the Lord,” but when the Holy One, desiring that His Name should be glorified on earth as it is in heaven, punished him and his people, he came and acknowledged the Holy One. Subsequently his priest also, namely Jethro, the priest of On, i.e. idolatry, was also humbled, so that he came and acknowledged the Holy One, saying: “Blessed be the Lord, who hath delivered you…. Now I know that the Lord is greater than all the gods…” (Exodus 18:10,11). So when that king and that priest acknowledged the Holy One, blessed be He, and were humbled before Him, He was exalted above and below, and then, and then only did He give forth the Torah, as undisputed sovereign over all.
Zohar, Exodus 67b

Laodicea is an assembly that has established its own way — a form of “godliness” that does not find a need to subject itself to G-d’s Torah. (See verse 2:9)

“There are some who pretend to be rich, yet have nothing. There are some who pretend to be poor, yet have great wealth.”
Proverbs 13:7

This bears repeating:

The poor man has it all, but not content with anything.
While the rich man’s hands are empty, but he’s sitting like a king.
“Fire of Heaven/Altar of Earth,” Matisyahu

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Revelation 3:18

I counsel you to buy from me gold refined by fire, that you may become rich, and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see.

“There is a mystical connection between gold and fire, both being associated with the Sefirah of Malkhut (Kingdom). This goes back to G-d communicating to Moses from both between the gold cherubim of the Tabernacle, and the fire on Mount Sinai.”
Ramban: Philosopher and Kabbalist, Chayim J. Henoch

Yeshua’s instruction for everyone is to first seek Malkhut:

“But seek ye first the kingdom [Malkhut] of G-d, and his righteousness; and all these things shall be added unto you.”
Matthew 6:33

The phrase “the shame of thy nakedness,” in verse 18, goes back to the Garden of Eden, where Adam and Eve realized their “nakedness” after their sin. 

The Zohar states that the original “bodies” of Adam and Eve were clothed in a “supernal raiment of celestial majesty.” This is similar to the white raiment that awaits the faithful, as conditions for the righteous will return to those similar to the time of Eden.

Observe that man’s soul does not ascend to appear before the Holy King unless she is first worthy to be attired in the supernal raiment. Likewise, the soul does not descend into this world until clad in the garments of this world. Similarly, the holy heavenly angels, of whom it is written, “Who makest thy angels into winds and thy ministers into flaming fire” (Psalm 104:4), when they have to execute a message in this world do not come down to it before they clothe themselves in the garments of this world. The attire thus has always to be in harmony with the place visited; and the soul, as we have said, can only ascend when clad in ethereal raiment. Adam in the Garden of Eden was attired in supernal raiment, of celestial radiancy. As soon as he was driven from the Garden of Eden and had need of forms suited to this world, “the Lord G-d”, Scripture says, “made for Adam and for his wife garments of skin (‘or), and clothed them” (Genesis 3:21). Formerly they were garments of light (‘or), to wit, of the celestial light in which Adam ministered in the Garden of Eden. For, inasmuch as it is the resplendency of the celestial light that ministers in the Garden of Eden, when first man entered into the Garden, the Holy One, blessed be He, clothed him first in the raiment of that light. Otherwise he could not have entered there. When driven out, however, he had need of other garments; hence “garments of skin”. So here also “they made residual garments to minister in the holy place”, so as to enable the wearer to enter the Sanctuary. Now, it has been already taught that a man’s good deeds done in this world draw from the celestial resplendency of light a garment with which he may be invested when in the next world he comes to appear before the Holy One, blessed be He. Apparelled in that raiment, he is in a state of bliss and feasts his eyes on the radiant effulgence. So Scripture says: “To behold the graciousness of the Lord, and to visit early in his temple” (Psalm 27:4). Man’s soul is thus attired in the raiments of both worlds, the lower and the upper, thereby achieving perfection. Of this Scripture says: “Surely the righteous shall give thanks unto thy name”; to wit, in this world-”The upright shall dwell in thy presence” (Psalm 140:14); namely, in the other world.’
Zohar, Shemoth 229b

Concerning the issue of celestial raiment, see notes to verses 4 & 5, and the reference from Zohar, Shemoth 210b-211b, in verse 11 above, where Malkut/Kingdom is compared to a special light from G-d set aside since the foundation of the world.

Also examine 1 Corinthians, chapter 15, where Paul speaks of various types of “flesh,” and how our bodies will need to be changed in order to be in the presence of the Lord.

Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another.  There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.
1 Corinthians 15:39-41

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Revelation 3:19
As many as I love, I reprove and chasten. Be zealous therefore, and repent.

As mentioned earlier, the rebukes given in Revelation as well as in the rest of the New Testament are done out of love, for the purpose of correction. This includes all of the harsh criticisms of the Pharisees in the gospels, done out of creation.

“You shall consider in your heart that as a man chastens his son, so HaShem your G-d chastens you.”
Deuteronomy 8:5

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Revelation 3:20

Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.

This verse has often been used in certain “evangelistic” efforts. The context, however, is a message presented to those with a knowledge of Torah, who have strayed.

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Revelation 3:21

He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.

The door in verse 20 leads to the “throne” of G-d in this verse, and is found both on earth, where King David sat and seemingly will sit again, as well as in the heavenlies:

And a throne is established through mercy, and there sits thereon in truth, in the tent of David, one that judges, and seeks justice, and is ready in righteousness” (Isaiah 16:5). ‘This has been explained as follows’, he said. ‘When the Thought arose with glad purpose from the Most Recondite and Unknowable, that gladness impinged on the Thought, so that the latter entered more and more deeply until it was secluded in the interior of a certain supernal undisclosed Palace. [Binah] It is from thence that there flow forth, first all the rivers of the “right side”, and after them the others. On the “right side” it was that the Lower Throne was established, since the Holy One, blessed be He, established that Throne “through mercy, and there sits thereon in truth”. The Throne is the bearer of the seal, the impress of which is Truth, and the Holy One sits on that Throne only in virtue of that seal; “in the tent of David”, which is identical with the Lower Throne. “One that judges” is from the side of Rigor; “and seeks judgement”, from the side of Mercy; “and is ready in judgment”, alluding to the Throne of Judgment, which is on earth. Similarly, the Tabernacle was established only on this side of Mercy, as already said; and thereby were adjusted all the affairs of the lower world.”
Zohar, Shemot 220b

Note  the words that He is “set down with His Father in His throne.” This subject of who is seated in the heavenly throne will be discussed later in this study.

The concept of spiritual doors, paths, rooms, etc. is found throughout Torah literature.

What is the meaning of ‘Bereshith?’ (The term for “In the beginning” from Genesis 1:1) It means “with Wisdom,” the Wisdom on which the world is based, and through this, it introduces us to deep and recondite mysteries. … The Holy and Mysterious One graved in a hidden recess one point. In that He enclosed the whole of Creation as one who locks up all his treasures in a palace, under one key, which is therefore as valuable as all that is stored up in that palace; for it is the key which shuts and opens. In that palace, there are hidden treasures, one greater than the other. The palace is provided with fifty mystic gates. They are inserted in its four sides to the number of forty-nine. The one remaining gate is on none of its sides and it is unknown whether it is on high or below: It is hence called the mysterious gate. All these gates have one lock, and there is one tiny spot for the insertion of the key, which is only marked by the impress of the key. It is this mystery that is implied in the words. “In the beginning created God.”
Zohar 1:3b

We also have this:

In the higher worlds, and also in the world of spiritual action, that which is analogous to space in the world of physical action is called a ‘mansion.’ It is the framework within which various forms and beings converge and connect.
The 13 Petalled Rose, Rabbi Adin Steinsaltz

In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.
John 14:2

There are also doors heading to a different ‘direction.’

The angel presiding over Gehinnom is called Duma, and there are tens of thousands of angels of destruction under him. He stands at its door, but those who have carefully guarded the sign of the holy covenant he has no power to touch.
Zohar 1:8b

Revelation 3:22

He who has an ear, let him hear what the Spirit says to the assemblies.

This concludes the seven messages, each directed to the seven assemblies, which as mentioned are ‘archtypes’ within Israel The total of 49 corresponds to the 49 days of the Omer count between Pesach and Shavuot, culminating in the connection made at Sinai. 

Now for a question … Why?

A legitimate question to ponder is, WHY does this book with its mystical visions of the future, begin with this assessment of seven ‘type’ of groups within Israel?

Something to ponder.

Revelation now enters its longest section, from chapter 4 through chapter 19.  There are more bunny trails and rabbit holes to come.