The Lord's Prayer, also known as the "Avinu" (Our Father), is the most famous prayer in the world. Found in the New Testament (Matthew 6:9-13 and Luke 11:2-4), its apparent simplicity, yet deep significance in both wording and structure, has motivated millions, even billions to connect with the Creator as "Father." While this prayer holds a central position in Christianity, its content, components, and themes are embedded in Judaism and could seamlessly integrate into the Synagogue's liturgy.
Around the world, the Jewish people pray the Amidah [1] three times a day. Similarly, the ancient text named Didache [2] instructs followers of Yeshua to pray the Avinu prayer "three times a day" (Didache 8:3). This is more than a coincidence. The Jewish Encyclopedia observes,
"From the Talmudic parallels (Tosefta, Ber. 3.7; Ber. 16b-17a, 29b; Yer. Ber. iv. 7d), it may be learned that prominent masters recited brief prayers of their own in addition to the regular prayers; and there is indeed a certain similarity noticeable between these prayers and those of Jesus."
Jewish Encyclopedia, The Lord's Prayer [3]
The Avinu consists of an Introduction, Seven Petitions, and a Doxology. It is incredibly deep, meaningful, and profound, yet it consists of a few words. Yeshua says,
“And when you are praying, do not use thoughtless repetition as the Gentiles do, for they think that they will be heard because of their many words. So do not be like them; for your Father knows what you need before you ask Him." Matthew 6:7-8, NASB
In Pirkei Avot, Rabbi Shimon echoes this sentiment,
"Be careful with the reading of Shema and the prayer, and when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for He is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13)" Pirkei Avot 2:13, Sefaria.org
אָבִינוּ שֶׁבַּשָּׁמַיִם
Avinu she'ba'Shamayim Our Father Who is in Heaven (Introduction)
The opening of the prayer, "Our Father in heaven," reflects the intimate relationship between God and the Jewish People and, by extension, all of humanity. In Judaism, God is often referred to as "Avinu" (Our Father), as seen in prayers like the Avinu Malkeinu (Our Father, Our King) [4], which is recited during the High Holy Days and expresses a deep sense of reverence and love.
Within the opening word - "Our" - is embedded a sense of community. Oftentimes, when we pray, we use the words "forgive me," "help me," and "bless me." While there is nothing wrong with an individual crying out to HaShem for one's personal needs, in this prayer, it is Our Father, give us, forgive our sins..." Like the Jewish prayer Sim Shalom, it petitions HaShem to "bless all of us as one." When one of us is hurting, we all hurt. If one of us is blessed, we are all blessed. R' Nosson Scherman writes,
"We are at our noblest when we pray in the plural because only by pleading for the greater good of all Israel and all the world can we fully achieve God's purpose for allowing His beneficence to flow upon all of His creation." Artscroll Siddur, Nusach Sefard, An Overview - Prayer, A Timeliness Need, Mesorah Publications, ltd., pg. XVII
The phrase "in heaven" acknowledges God's transcendence and supreme authority over all creation. He is in Heaven, not us. He is in control and knows all things. Not us. This means that we can rely upon Him and trust in Him, as the Mishnah says,
וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן,עַל אָבִינוּ שֶׁבַּשָּׁמָיִם.
"...upon whom is there for us to rely? Only upon our Father in heaven." Mishnah Sotah 9:15, Sefaria.org
יִתְקַדַּשׁ שְׁמֶךָ
Yitkadesh Shmecha Your Name be sanctified
(Petition 1)
The phrase "Yitkadesh Shmecha" means "Your Name be sanctified," or as rendered in the King James Version, "Hallowed be your Name." Sanctifying God's Name (Kiddush Hashem) is a fundamental theme in Judaism, emphasizing the importance of living in a way that honors and respects God and the Torah, even to the point of death. The Jewish Encyclopedia notes the similarity between the Avinu and the ancient Aramaic prayer known as the Kaddish [5],
"...the first and principal part is a prayer for the coming of the kingdom of God, exactly as is the Ḳaddish, with which it must be compared in order to be thoroughly understood." Jewish Encyclopedia, The Lord's Prayer
The Kaddish proclaims the sanctity of God's Name,
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא
"Yitgadal v'yitkadash Shmei rabbah."
"May His great Name be exalted and sanctified."
But what does "sanctified" or "kadosh" mean? In order to truly understand this, it is beneficial to comprehend its opposite, its inverse idea. Contrary to popular belief, the antithesis of the word "holy" is not "evil" but rather "common." Thus, it may be helpful to translate the word "Holy" as "Special" or "Set Apart."
This gives us insight into how we should handle the Name of HaShem, particularly the Tetragrammaton and other sacred names. Nowadays, within Hebrew Roots circles, it is not rare to witness HaShem's Name being:
Pronounced often in common, mundane conversation
Imprinted upon a t-shirt (which absorbs sweat, may degrade, be torn, or thrown into the dirty laundry)
Printed on a paper flier (which will be discarded into the trash)
This makes the Name common rather than special and unique. Such actions diminish the sanctity and reverence that should be associated with HaShem's Name. This is why some people use circumlocutions, such as "HaShem", which literally means "The Name". By using these terms, they protect and sanctify the Name. The New Testament utilizes this practice of using substitutions for the Divine Name as well. For example, Yeshua says,
"Yeshua said to him, "...you shall see the Son of Man sitting on the right hand of The Power and coming in the clouds of heaven." Matthew 26:64
The words "The Power" (HaGevurah, הַגְּבוּרָה) is a circumlocution for the Divine Name. The Book of Hebrews uses the phrase "The Majesty" (HaGedulah, הַגְּדֻלָּה),
"...when he had by himself purged our sins, sat down on the right hand of The Majesty on high." Hebrews 1:3
However, the application of this principle is not limited to pronouncing and printing the Name but extends to how those who carry His Name live, act, and behave. If we are known to be believers, we cannot do the following:
Curse with our mouths (called nivul peh)
Gossip
Act inappropriately
Display hypocrisy
Commit sins
When someone who is known to be a Jew or a believer in Yeshua sins, it creates the opposing effect of sanctifying God's Name. It desecrates it, which is called in Hebrew chillul HaShem. This is one of the gravest sins, as the Biblical scholar Craig Keener explains,
"Jewish people would also recognize the importance of living consistently with what they valued in prayer. In the present, God’s people could hallow his name by living rightly; if they lived wrongly, they would “profane” his name or bring it into disrepute among the nations (cf. also Ex 20:7; Jer 34:16; 44:25-26; Ezek 13:19; 20:14; Amos 2:7). Some regard the kiddush hashem, the hallowing of God’s name, as the most fundamental principle of later rabbinic ethics; they counted profaning God’s name as almost unforgivable." Craig Keener, The IVP Bible Background Commentary: New Testament (IVP Bible Background Commentary Set) (p. 61). InterVarsity Press. Kindle Edition.
תבֹא מַלְכוּתֶךָ
Tavo Malchutecha Your Kingdom come (Petition 2)
Jewish prayers emphasize the desire for God's sovereignty to be recognized universally. For example, the Aleinu prayer concludes with a vision of the world acknowledging God's kingship, citing Zechariah 14,
וְהָיָ֧ה ה׳ לְמֶ֖לֶךְ עַל־כׇּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה ה׳ אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד׃
"And HaShem will be King over all the earth, in that day, HaShem will be one, and His Name, one." Zechariah 14:9
Like the Avinu, the Kaddish petitions for this day to come, that His Kingdom would be established,
וְיַמְלִיךְ מַלְכוּתֵהּ
"veyamlikh malkhuteh"
"May He establish His Kingdom..."
Establishing God's kingdom on earth embodies the fulfillment of Divine promises and the realization of a world rooted in justice, peace, and holiness. It is the realization of the Messianic Era, where the moral and ethical teachings of the Torah guide humanity, leading to universal harmony and the acknowledgment of one God. The pursuit of this ideal motivates acts of charity, love, and community building, reflecting the Jewish commitment to tikkun olam, the repair and improvement of the world.
Messiah Yeshua calls us to usher in the Messianic Kingdom now. By following his teachings, adhering to the Torah, and practicing acts of kindness such as clothing the naked, feeding the hungry, and spreading God's message, we can manifest a glimpse of His sovereignty on earth. This is the secret of Yeshua's bringing forth the wine of the Messianic Era at the wedding of Cana as he allowed a foretaste of the Kingdom. When he revealed the new commandment to love one another as he loved us, he gave us a glimpse of the Torah of the Messiah.
In other words, we do not need to wait for his return to experience the Kingdom. We can reveal a glimpse of the Day that is coming. With every tikkun, restorative act, large or small, we bring a piece of the Messianic Kingdom here and now. This is the mission of Israel, and by extension, all believers in Yeshua, to be a light to the nations. Yeshua says of the Kingdom,
"Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.” Luke 17:20-21, NKJV
Rebbe Nachman echoes this concept,
“It is not the righteous people who dwell in Gan Eden. It is Gan Eden that dwells within them... Seek not a Gan Eden which lies somewhere out there, in the beyond your Gan Eden lies deep within you.”
The Inner Temple, R’ Yehoshua Starrett, paraphrasing Likutey Moharan I,191, Breslov Research Institute
יֵעָשֶׂה רְצוֹנְךָ
Ye'aseh Retzon'cha Your Will be done (Petition 3)
Rabban Gamaliel (III), the son of R' Yehuda HaNasi, taught,
"Do His will as if it were your will, that He may do your will as if it were His will. Annul your will before His will, that He may annul the will of others before your will." Pirkei Avot 2:4, Sefaria.org
This is called bittul hayesh, the nullification of one's sense of self or ego. It emphasizes humility and the recognition that one's own existence is insignificant compared to the infinite reality of God. This concept encourages individuals to transcend their personal desires and ego to align themselves with the Divine will and purpose. Yeshua himself said,
“Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” Luke 22:42
Messiah nullified himself and his will completely in obedience to the Father. R' Aaron Raskin explains the concept of nullification in relation to Mashiach ben Yosef,
“Bitul, self-nullification, travels beyond intellect. The intellect has its limitations. You can be brilliant. You can be a scientist. You can be Einstein. You can be three Einsteins. But ultimately, intellect has its cap. Humility has no limitation. Subservience is infinite. Eved Melech, Melech. The servant of the King is the King himself. A servant of G-d, is G-d himself, is Infinity. So if you want to truly be infinite, be subservient to G-d.” R’ Aaron Raskin, Mashiach ben Yosef Video
As the Son is the extension of the Father, so too, if we erase ourselves, nullify our will and desires before HaShem, we will become the extension of the Son, as Paul explains,
"I am crucified with Messiah, it is no longer I who live, but Messiah lives in me." Galatians 2:20
At this moment, we become the feet and the hands of Mashiach himself. The Tosefta says,
"Do Your will in heaven above and give rest of spirit to those that fear You on earth, and do what is good in Your eyes. Blessed are You who hears prayer!" Tosefta, Berachot 3:7, cited in the Jewish Encyclopedia, The Lord's Prayer
כַּאֲשֶׁר בַשָּׁמָיִם גַּם בָּאָרֶץ
ka'asher ba'shamayim gam b'aretz just as it is in heaven, so on earth
(Petition 4)
This section expresses a longing for God's reign and authority to be fully realized on earth, as it is in heaven. It reflects the hope for a world of Divine justice, peace, and righteousness. It also implies a commitment to living according to God's will and advancing His purposes in the world. Like the Avinu, the Kaddish says that the Name will be revered in the world which He created according to His will,
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵה
"Beʻalma di vra khir'uteh"
"in the world which He created according to His will!"
When HaShem's Name is truly sanctified in the world, we will enter the Messianic Era, also known as the Yemot HaMashiach, the Days of the Messiah. This is also known as the Millennial Reign. This is a stepping stone, a ramp of holiness, that will lead us to the Olam HaBa, the World to Come.
These epochs may be visualized as follows:
אֶת־לַחְמֵנו לָמָחָר תֶן־לָנו הַיוֺם
Et lachmenu la'machar ten lanu haYom Give us today, our bread for tomorrow (Petition 5)
Within the Amidah prayer, there is a plea for sustenance and livelihood, demonstrating a reliance on God's provision. Likewise, the Kaddish d'Rabbanan, the Rabbi's Kaddish, specifically petitions for "ample sustenance" (umezonei r'vichei, וּמְזוֹנֵי רְוִיחֵי), but we may ask what is truly sustaining? What truly gives life?
In the Avinu, the word for "daily" is epiousion, a "hapax legomenon", which is a word or expression that appears only once within a text. This makes epiousion challenging to translate, as the meaning of this Koine Greek adjective is unclear. Apparently, the word appears nowhere else in ancient Greek texts, and some think the word was possibly coined by the authors of the Gospel. One Greek-English dictionary interprets it as follows,
“ἐπι|ούσιος, ον (εἰμί) of doubtful meaning, for today; for the coming day; necessary for existence.” A Concise Greek-English Dictionary of the New Testament [7]
So the question is, what does epiousion mean? Does it mean "daily"? If so, why is it redundant? (Repeating 'day' and 'daily' in the words "give us this day, our daily bread.") Does it mean "the coming day"? Or, metaphorically, for "this moment" in time? There is something profound to be said about 'living in the moment,' experiencing the fullness of life and God's sustenance through intentional living. Some of the following translations have been suggested:
Our daily bread
Bread necessary for existence, the bread we need
The bread for tomorrow, bread for the future, bread for the coming day
The super-substantial, super-essential bread
What does the word "bread" mean in this prayer? Is it simply referring to the product of kneading flour, water, salt, and other items together? What is this epiousion bread?
Yeshua did not pray this prayer in Greek, but in either Hebrew or Aramaic. By peering into the language, culture and expectation of Israel, we may discover some insight into this mysterious word.
Give us this day, our 'Daily Bread'
The Birkat HaMazon [8], the Blessing After Meals, says,
"Blessed are You, Lord our God, King of the Universe, who nourishes the entire world with goodness, grace, and mercy."
We bless God for providing for us and all of His creatures after meals. In Proverbs, there is a good candidate for the Hebrew root of epiousion in Proverbs,
"Remove far from me falsehood and lies. Give me neither poverty nor riches. Feed me with the lechem chukki, (bread that is needful for me)." Proverbs 30:8
The Malbim, R' Meir Leibush ben Yechiel (1809 - 1879 CE), comments that the lechem chukki is the "bread of the soul" (lechem hanefesh, לחם הנפש) which he identifies as the Torah. Like the mysterious word epiousion, the manna was so named because of the words the Children of Israel asked, "mah hu, מַה־הוּא", i.e. "what is it?" Like the Torah, this miraculous bread descended from Heaven and defied definition. Interestingly, the Talmud says that the Manna is produced in a higher dimensional world, a level of Heaven named "Heights",
"Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [Sheḥakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24)."
Chagiga 12b, Sefaria.org
It was also one of the ten things created on the eve of the first Shabbat,
“Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the Donkey, [4] the rainbow, [5] the Manna, [6] the Staff [of Moses], [7] the Shamir, [8] the Letters, [9] the Writing, [10] and the Tablets. And some say: also the demons, the grave of Moses, and the Ram of Abraham, our father...” Pirkei Avot 5:6, Sefaria.org
According to Jewish tradition, the taste, texture, and substance of the food would miraculously adapt to the preferences and needs of each person,
"The Torah describes the taste as being similar to that of something fried in oil and honey. The manna was adapted to the taste of each individual; to the adult it tasted like the food of the adult, while it tasted like breastmilk for a baby. By wishing, one could taste in the manna anything desired, whether beef, fruit or grain.”
Chabad.org, What Was the Manna?, R’ Yehuda Shurpin [9]
In the Torah, Israel was instructed only to gather enough for each day,
"And Moses said to them, “This is the bread which the Lord has given you to eat. This is the thing which the Lord has commanded: ‘Let every man gather it according to each one’s need, one omer for each person, according to the number of persons; let every man take for those who are in his tent.’” Exodus 16:15-16, NKJV
This manna literally was the "daily bread." Yet on Friday, they were given enough for that day, and the day that was coming, i.e. the Shabbat,
"And so it was, on the sixth day, that they gathered twice as much bread, two omers for each one." Exodus 16:22, NKJV
The Mekhilta d'Rabbi Yishmael comments,
"Each day's ration in its day. For the day and the morrow (for Friday and Sabbath). He who created the day created its sustenance - R. Eliezer Hamodai often said: “Whoever has something to eat today and says "What will I eat tomorrow?" is lacking in faith." Mekhilta d’Rabbi Yishmael, Vayassa 3:4, Sefaria.org
Rebbe Nachman says,
“It is the same today for the person who wishes to accept the Torah upon himself. He must learn to have faith and trust in God, that God will provide for him each day. He should not seek money beyond what he needs for each day and take each day separately, praying to God for that day's sustenance. Tomorrow? It is another day entirely (Likutey Halakhot VII, p. 120).” REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading (Kindle Locations 3063-3066). Breslov Research Institute.
Rebbe Nachman further explains,
"The manna teaches us that each day has its own blessing. The desire to hoard wealth is extraneous to a person's existence and makes him vulnerable to attack from the forces of the Other Side. However, Shabbat possesses its own blessing (for the manna was sent down as a double portion prior to Shabbat), and this blessing protects the person from the Other Side (Likutey Halakhot III, p. 162-82a)." REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS, Breslov Insights into the Weekly Torah Reading (Kindle Locations 2955-2959). Breslov Research Institute.
Give us today the 'Bread of Tomorrow' It is important to note that the manna was the "daily bread," with one exception. On Friday, it was also the "bread of tomorrow." Interestingly, there is a tradition in which the word epiousion was translated as the "bread of tomorrow." In the now-lost Gospel of the Hebrews, which has been preserved in quotations from the church fathers, the prayer read in Hebrew:
“Give us today the bread of tomorrow.”
Gospel of the Hebrews
In his commentary on Matthew, Jerome (c. 342 - 420 CE) writes,
“In the so-called Gospel according to the Hebrews, instead of ‘essential to existence’, I found ‘mahar’ which means ‘of tomorrow’ so that the sense is: ‘Our bread of tomorrow - that is, of the future - give us this day.’" Jerome, Commentary on Matthew 6:11, cited in the New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 160), cited at HebrewGospel.com
Wikipedia nicely summarizes the scholarly consensus on this issue,
"The "for the future" translation is today held by the majority of scholars. Early supporters of this translation include Cyril of Alexandria and Peter of Laodicea by way of linking epiousios with the verb epienai, "of tomorrow.” According to Jewish theologian Herbert Basser, this translation was also considered (but eventually rejected) as a possibility by Jerome, who noted it as an aside in his commentary to Matthew that the Gospel of the Hebrews used ma[h]ar ("for tomorrow") in this verse. Raymond E. Brown claims it is also indicated by early Bohairic and Sahidic sources. Referencing epiousei in Acts 7:26, the Lutheran theologian Albert Schweitzer reintroduced this translation in modern times. A "for the future" reading leads to a cluster of related translations, including: "bread for tomorrow," "bread for the future," and "bread for the coming day." Beyond the literal meaning, this translation can also be read in an eschatological context: "the petition for an anticipation of the world to come."Others see tomorrow being referenced to the end times and the bread of the messianic feast. Raymond Brown argues that all the other phrases of the Lord's Prayer are eschatological, so it would be incongruous for this phrase to be speaking prosaically about bread for eating."
Wikipedia, Epiousion [7]
Thus, the "bread of tomorrow" is a prayer for the Messianic Era. First Fruits of Zion comments,
"The unusual term “bread of tomorrow” alludes to the banquet of the Messianic Era. By asking God to give us the “bread of tomorrow,” we are not merely asking God for daily provision. Instead, we are asking him to provide us with a foretaste of the Messianic Era today. Yeshua referred to it as “the children’s bread” (Matthew 15:26). It is the fulfillment of the Messianic promises about the coming kingdom. In this way, the fourth petition of the Our Father prayer is about more than just food, sustenance, and material provision. When we ask God for “the bread of tomorrow,” we are petitioning him to let us taste the goodness of redemption today. The simple petition for “daily bread” points us to the coming Messianic Era and the central good-news message of the kingdom: the kingdom of heaven is at hand."
Torah Portions, FFOZ.org, Tomorrow’s Bread Today [10]
In fact, Jewish tradition expects the manna to reappear at the end time,
“In the future, Elijah will restore to Israel: The vessel of manna, the vessel of sprinkling water,
and the vessel of anointing oil.”
Mekhilta, VaYassa 6, cited in Torah Club, Shadows of Messiah, Volume 2, First Fruits of Zion, pg. 389, cf. Midrash Tanchuma, Beshalach 21
On a deeper level, the Mekhilta says,
לֹא נִתְּנָה תוֹרָה לִדְרֹשׁ אֶלָּא לְאוֹכְלֵי הַמָּן
“The Torah was given to be expounded only by the eaters of manna...” Mekhilta d’Rabbi Yishmael, Beshalach 1:4, Translated by R’ Shraga Silverstein, Sefaria.org
The Zohar says,
“R. Eleazar taught that in the coming age, the righteous shall eat of this manna, but of a much higher quality, a quality which was never seen in this world, as it is written: “To behold the beauty of the Lord and to visit his Temple” (Psalm 27:4); “Eyes have not seen…what he has prepared for him that waits for Him” (Isaiah 64:4).” Zohar, Shemot 63a
Rebbe Nachman comments,
"The manna represents great wisdom and will be the food that the tzaddikim are fed in the Future. As such, the manna represents the makifin, the transcendental intellects that are currently beyond man’s ability to attain (Likutey Halakhot VIII, p. 112a)." REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading (Kindle Locations 3084-3087). Breslov Research Institute.
This gives us insight into the words of Yeshua,
“He who has an ear, let him hear what the Ruach is saying to Messiah’s communities. To the one who overcomes, I will give some of the hidden manna...” Revelation 2:17, TLV
Give us today the 'Higher Dimensional Bread'
As the Malbim interpreted the lechem chukki as the Torah, we are reminded of Deuteronomy,
כִּי לֹא עַל־הַלֶּחֶם לְבַדֹּו יִחְיֶה הָאָדָם כִּי עַל־כָּל־מֹוצָא פִי־יְהוָה יִחְיֶה הָאָדָם
“…man does not live by bread alone, but man lives by everything that proceeds out of the mouth of HaShem.” Deuteronomy 8:3
According to the Midrash Rabbah, this "Bread" is identified as the Torah,
“Bread” refers to the Torah, as it says, "Come, eat of my bread (Prov. 9:5).” Midrash Rabbah 70:5, Soncino Press Edition
So too, the church father Jerome translated epiousion into Latin as “supersubstantialem” (above substance), commenting,
“it refers to the Bread of Life, the Body of Messiah, the ‘medicine of immortality without which we have no life within us.’
Perhaps one way to render this would be "Higher Dimensional Bread." Yeshua says,
"Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.” John 6:27, NKJV
Yeshua explains that he is the embodiment of this Torah, this "Bread from Above", in the Gospel of John,
אָנֹכִי הוּא לֶחֶם הַחַיִּים
“I am the Bread of Life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever.” John 6:48-51
Some parallels between Yeshua and the Manna are as follows,
Manna | Yeshua |
Came from Heaven | Came from Heaven |
It is Mysterious Exodus 16:15 | He is Mysterious John 1:11-12, 1 Tim 3:16 |
A Gift from Above available to all Israel | A Gift from Above available to all |
Was white like bedolach Exodus 16:31 | Was sinless Hebrews 4:15 |
Linked to the Omer Exodus 16:16 | Appeared during the Omer after the Resurrection Luke 24, John 20-21, Acts 1 |
Was ground in by millstones and beaten in a mortar Numbers 11:8 | Was crushed for our iniquities Isaiah 53:10 |
Could meet the needs/desires of whoever ate it Yoma 75a | Mashiach meets each person where they are in life and brings them to the place HaShem desires |
Was Despised and Rejected Numbers 11:6 | Was Despised and Rejected Isaiah 53 |
Man (מן) has a gematria value of 90, Equal to צ Tzade, אדם אדם (Adam, Adam), and מים (mayim, water) | Messiah is the Tzaddik, the Second Adam, and the Living Water 1 John 2:1, 1 Corinthians 15:45, John 4 |
The wicked would have to travel far to find it, but it was close to the righteous Yoma 75a | Messiah is close to the righteous and can be found by the wicked |
The manna would create streams of water in the wilderness when it melted Legends of the Jews 3:1:94 | Messiah causes streams of living water to flow out of hearts John 7:38 |
It had a fragrant scent Legends of the Jews 3:1:103 | Messiah judges by his scent Isaiah 11:3 |
Along with the manna, jewels and gems would appear Yoma 75a | The New Jerusalem is built with jewels and gems Revelation 21 |
Tasted like honey (linking it to the Torah, which is likened to honey) Psalm 19:11 | At the honeycomb during the omer, a symbol of the Torah Luke 24:42 |
The Manna would be used in Judgment Yoma 75a | Messiah the Judge John 5:27 |
It was Hidden in the Temple | Messiah is Hidden in the Heavenly Temple |
Will be brought by Elijah | Will be brought by Elijah Malachi 4:5 |
The Talmud says,
״לָבָן״ — שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל.
"The manna was called white because it whitened Israel’s sins. The people feared that if they sinned, the manna would not continue to fall. Consequently, they devoted themselves to introspection and repentance." Yoma 75a, Sefaria.org
In the Gospel of Luke it says,
וַיְהִי כַּאֲשֶׁר בָּאוּ אֶל־הַמָּקוֹם הַנִּקְרָא גֻּלְגָּלְתָּא וַיִּצְלְבוּ אֹתוֹ שָׁם וְאֶת־אַנְשֵׁי הָרֶשַׁע אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ
“When they came to the place that is called the Skull (Gulgalta), they crucified him there with the criminals, one on the right and the other on the left.” Luke 23:33
In parallel, the Zohar says of the Manna,
וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא
“From the dew in this skull (gulgalta) manna is ground for the righteous for the World to Come, and through it, the dead shall be revived.” Zohar, Ha’azinu 117, Zohar.com
ומְחל־לָנו עַל־חֺבוֹתֵינו כַּאֲשֶׁר מַחַלְנו גַם־אַנחְנו לְחַיָבֵינו
u'mechal lanu al chovoteinu ka'asher machalnu gam anachnu le'chayaveinu And pardon our debts just as we also have pardoned those indebted to us. (Petition 6)
The Amidah says,
"Forgive us our Father, for we have sinned, pardon us our King, for we have transgressed."
Interestingly, there is a difference between the Gospels of Matthew and Luke in this section. Matthew speaks of "debts," while Luke speaks of "sins." This has caused some to conclude that there were two versions circulating, one originating in Galilee and the other in Judea. Yet, the Jewish scholar Samuel Tobias Lachs explains,
"The difference between the two versions is easily explained by the fact that Luke spoke to a Gentile audience, and his phrase 'forgive us our sins' would have been more readily understood by them. The original was undoubtedly the Aramaic word chova, "debt", "obligation", "sin" or "guilt." A Rabbinic Commentary on the New Testament, Samuel Tobias Lachs, Ktav Publishing House, pg. 121
The Hebrew word "mechol" means literally to cancel a debt. The book of Ben Sirach says,
"The vengeful will face the Lord’s vengeance; indeed, he remembers their sins in detail. Forgive your neighbor the wrong done to you; then, when you pray, your own sins will be forgiven. Does anyone nourish anger against another and expect healing from the Lord? Can one refuse mercy to a sinner like oneself, yet seek pardon for one’s own sins? If a mere mortal cherishes wrath, who will forgive his sins? Remember your last days and set enmity aside; remember death and decay, and cease from sin! Remember the commandments and do not be angry with your neighbor; remember the covenant of the Most High, and overlook faults." Ben Sirach 28:1-7, New American Bible, Revised Edition [6]
It is important to note that in the Heavenly worlds every injustice, imbalance, and inequity will be balanced to the last penny. When you forgive someone of their sins against you, it is equivalent to giving tzedaka, charity, to a poor person. Yeshua speaks of forgiving sin as related to canceling debt.
"...the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying,
‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying,
‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved and came and told their master all that had been done. Then his master, after he had called him, said to him,
‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry and delivered him to the torturers until he should pay all that was due to him. “So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” Matthew 18:23-35, NKJV
Aaron Eby points out that all debts are canceled in the Sabbatical year, and like Shabbat, this is a prototype of the Messianic Era,
"The Sabbath day is a foretaste of the Messianic Kingdom each week. In the same way, the seventh year is also a vivid picture of the ultimate redemption of the world when the Messiah comes again. . . We ask him to release the entire world from its current condition of bondage and send the Messiah to bring ultimate freedom." Aaron Eby, Rabbi, Teach Us To Pray, The Bread of Tomorrow, First Fruits of Zion, pg. 67
וְאַל־תְּבִיאֵנוּ לִידֵי נִסָּיוֹן כִּי אִם־תַצִּילֵנוּ מִן־הָרָע
v'al tevieinu lidei nissayon ki im tatzileinu min hara and do not led us be overcome by trial but deliver us from the evil (Petition 7)
In the Birkot HaShachar, the Morning Blessings, the following can be found:
"Do not bring us into the hands of sin, nor into the hands of transgression and iniquity, nor into the hands of temptation, nor into the hands of disgrace."
The plea for guidance and protection from evil parallels Jewish Liturgy. It is told of R' Hiyya bar Ashi,
רַבִּי חִיָּיא בַּר אָשֵׁי הֲוָה רְגִיל כל עִידָּן דַּהֲוָה נָפֵל לְאַפֵּיהּ הֲוָה אָמַר: ״הָרַחֲמָן יַצִּילֵנוּ מִיֵּצֶר הָרָע״
"Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face in prayer: "May the Merciful One save us from the evil inclination."
Kiddushin 81b, Sefaria.org
The Talmud says,
"May it be You will, O Lord, my God, to make me lie down in peace, and set my portion in Your Torah and accustom me to the performance of religious duties, but do not accustom me to transgression, and bring me not into sin, or into iniquity, or into temptation, or into contempt. And may the good inclination have sway over me and let not the evil inclination have sway over me. And deliver me from evil hap and sore diseases, and let not evil dreams and evil thoughts disturb me..." Berachot 60b, Soncino Press Edition
כִּי לְךָ הַמַּמְלָכָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת
ki Lecha HaMamlacha v'HaGevurah v'HaTiferet
for Yours is the Kingdom, the Power and the Glory (Doxology)
Although this doxology is not present in all ancient manuscripts, it is a traditional conclusion that ascribes eternal sovereignty, power, and glory to God. The Talmud says,
כל ברכה שאין בה מלכות אינה ברכה
"Any benediction in which [God's] Kingship is not mentioned is no benediction." Berachot 40b, Soncino Press Edition
1 Chronicles 29:10-12 describes King David blessing HaShem before the Assembly of Israel, in words reminiscent of the Avinu,
בָּר֨וּךְ אַתָּ֤ה ה׳ אֱלֹקי֙ יִשְׂרָאֵ֣ל אָבִ֔ינוּ מֵעוֹלָ֖ם וְעַד־עוֹלָֽם׃
לְךָ֣ ה׳ הַגְּדֻלָּ֨ה וְהַגְּבוּרָ֤ה וְהַתִּפְאֶ֙רֶת֙ וְהַנֵּ֣צַח וְהַה֔וֹד כִּי־כֹ֖ל בַּשָּׁמַ֣יִם וּבָאָ֑רֶץ לְךָ֤ ה׳ הַמַּמְלָכָ֔ה וְהַמִּתְנַשֵּׂ֖א לְכֹ֥ל ׀ לְרֹֽאשׁ׃
“You are blessed, HaShem, the God of Israel, Our Father (Avinu), forever and ever. Yours, HaShem, is the greatness, the power (ha'gevurah), the glory (ha'tiferet), the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom (ha'mamlachah), HaShem, and you are exalted as head above all." 1 Chronicles 29:10-11
לְעוֹלְמֵי עוֹלָמִים
l'olmei olamim forever and ever
The Amidah also says,
לְעָלַם וּלְעָלְמֵי עָלְמַיָּא
"le'alam ul'almei almaya"
"forever, and to all eternity!"
This concept resonates with the words of King David that was cited above, "me'olam v'ad olam". In Hebrew and Aramaic, the term "olam" translates as "forever," but also means "world" or "universe." It is fascinating to see that the Hebrew language is in harmony with science and Relativity, as the concepts of time and space as a singular fabric are embedded into this word. The word "Olam" comes from the root "Alam," meaning concealed or hidden. We may translate the word as the "vanishing point," the point beyond which the eye cannot see. The word can refer to worlds and ages, from the current world to the next, as expressed in the Nishmat Kol Chai, in which some traditions identify the author as Simon Peter,
Min HaOlam v'Ad HaOlam, Atah El
From Eternity to Eternity, You are God.
That is, from this world, the Olam Hazeh, to the World to Come, the Olam Haba.
אָמֵן
Amein
The Avinu ends with Amen. What does "Amen" mean? It is a word that is used so often we do not stop to think about it. It is derived from the root letters אמן (aleph-mem-nun), which are also the root of the Hebrew word for "faith" or "belief" (אמונה, emunah).
"Amen" is often used at the end of prayers as a way to seal the prayer, expressing a final affirmation and hope that the prayer will be fulfilled. When one says "Amen" in response to a blessing or prayer, it signifies agreement and belief in the truth of what was said and signifies the acceptance of a blessing. It is an affirmation that the statement is true and valid. "Amen" is also an expression of faith and trust in God. By saying "Amen," one acknowledges God's sovereignty and righteousness. On a deeper level, Amen is an acrostic for:
אמן אל מלך נאמן
"El Melech Ne'eman"
"God, the Faithful King."
In the Book of Revelation, the Messiah is referred to as 'Amen',
‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God." Revelation 3:14, NKJV
Exploring the Avinu reveals its profound connections in the Torah, the Prophets, and Jewish tradition. It is a Jewish prayer, yet it can be prayed by all peoples, underscoring its power to bridge divides and inspire unity in a deeply divided world. If this one prayer would be prayed (and obeyed), we would all recognize that we have One Father, whose Name should be revered and sanctified, not only upon our lips but in our deeds. We would forgive each other, reject evil, and hasten to bring the Geulah, the Redemption, to the world. This prayer has the potential to usher in the Messianic Age even today.
Avinu in Hebrew, Aramaic and English
Hebrew | Aramaic | English |
אָבִינוּ שֶׁבַּשָּׁמַיִםAvinu she'ba'Shamayim | ܐܒ݂ܘܢ ܕ̇ܒ݂ܫܡܝܐ Aḇūn di'ḇa'Shmayyā | Our Father who is in heaven |
יִתְקַדַּשׁ שְׁמֶךָYitkadesh Shmecha | ܢܬ݂ܩܕ݁ܫ ܫܡܟ݂ nethqaddash Shmāḵ | Sanctified by Your Name |
תבֹא מַלְכוּתֶךָTavo Malchutecha | ܬ݁ܐܬ݂ܐ ܡܠܟ݁ܘܬ݂ܟ݂ tethei malkūthāḵ | Your Kingdom come |
יֵעָשֶׂה רְצוֹנְךָ כַּאֲשֶׁר בַשָּׁמָיִם גַּם בָּאָרֶץYe'aseh Retzon'cha ka'asher ba'shamayim gam b'aretz | ܢܗܘܐ ܨܒ݂ܝܢܟ݂ ܐܝܟ݁ܢܐ ܕ݂ܒ݂ܫܡܝܐ ܐܦ݂ ܒ݁ܐܪܥܐ nēhwē tzevyānāḵ aykannā ḏi'ḇa'Shamayyā āf ba'ara | Your will be done, on earth as it is in heaven |
אֶת־לַחְמֵנו לָמָחָר תֶן־לָנו הַיוֺםEt lachmenu la'machar ten lanu haYom | 5. ܗܒ݂ ܠܢ ܠܚܡܐ ܕ݂ܣܘܢܩܢܢ ܝܘܡܢܐ haḇ lan lachmā ḏ'sūnqānan yawmānā | give us this day the bread of tomorrow |
ומְחל־לָנו עַל־חֺבוֹתֵינו כַּאֲשֶׁר מַחַלְנו גַם־אַנחְנו לְחַיָבֵינוu'mechal lanu al chovoteinu ka'asher machalnu gam anachnu le'chayaveinu | ܫܒ݂ܘܩ ܠܢ ܚܘ̈ܒ݁ܝܢ ܐܝܟܢܐ ܕ݂ܐܦ݂ ܚܢܢ ܫܒ݂ܩܢ ܠܚܝ̈ܒ݂ܝܢ wa'Shboq lan khawvayn aykannā ḏ'āf chanan shuvaqn l'chayyāvayn | and forgive us of our debts, as we forgive those indebted to us |
וְאַל־תְּבִיאֵנוּ לִידֵי נִסָּיוֹן כִּי אִם־תַצִּילֵנוּ מִן־הָרָעv'al tevieinu lidei nissayon ki im tatzileinu min hara | ܘܠܐ ܬ݂ܥܠܢ ܠܢܣܝܘܢܐ ܐܠܐ ܦ݂ܨܢ ܡܢ ܒ݁ܝܫܐ w'lā ṯaʿlan l'nisyanā ellā p̄aṣṣān men bīshā | lead us not into temptation, but deliver us from evil |
כִּי לְךָ הַמַּמְלָכָהוְהַגְּבוּרָה וְהַתִּפְאֶרֶתki Lecha HaMamlacha v'HaGevurah v'HaTiferet | ܡܛܠ ܕ݁ܕ݂ܝܠܟ݂ ܗ̄ܝ ܡܠܟ݁ܘܬ݂ܐ ܚܝܠܐ ܬ݂ܫܒ݁ܘܚܬ݁ܐ ܠܥܠܡ ܥܠܡܝܢ Methul d'dilokh hi malkhuto w'chaylo w'thesh'buchto l'olam olmin | for Yours is the Kingdom, the Power and the Glory, forever and ever, |
אָמֵןAmein | ܐܡܝܢ Amin | Amen |
References
Shemoneh Esrei, Wikipedia Also known as the Amidah
The Lord's Prayer, Jewish Encyclopedia,
Avinu Malkeinu, Wikipedia
Kaddish, Wikipedia
Ben Sirach, Chapter 28
Epiousion, Wikipedia
Birkat HaMazon, Wikipedia
Chabad.org, What Was the Manna?, R’ Yehuda Shurpin
Tomorrow's Bread Today, Torah Portions, First Fruits of Zion
Raymond E. Brown, The Pater Noster As An Eschatological Prayer