A So’odic translation and Commentary To Revelation 2:18-21

So’odic (Kabbalistic) Symbolic Translation of Revelation 2:18-21

” 18 And to the Prophetic Messenger of the Congregation in Thyatira write: These are the things that Son of G-d says, who has his eyes like unto a flame of fire, and his feet are like fine brass; “

In the realm of Adam Kadmon—the primordial, transcendent archetype that precedes all forms—this verse unveils a vision of immense spiritual power and purity, expressed through symbolic imagery that resonates with the highest emanations of Divine light.

• “And unto the angel of the Congregation of Thyatira write”: The term “angel” here, in the context of Adam Kadmon, refers to a Sar (angelic prince or ruler), not merely a messenger, but a manifestation of a cosmic force within the highest spheres. In the realm of Adam Kadmon, messengers are seen as pure extensions of the Divine will, formed from the undifferentiated light of Ein Sof before it descends through the lower worlds. The Congregation of Thyatira symbolically represents a community or vessel that is intended to receive Divine Emanation. In Adam Kadmon, the concept of a “Congregation” (kehilah or assembly) refers to the archetype of a perfect receptacle that can hold the radiant light of the Infinite. Yet the Messenger is a Chazan of the Congregation. He is the mouthpiece of the congregation and is often called the Maggid (Messenger) and the Prophet (Prophetic mouthpiece to the Congregation. Thus, he is the highest representation of the oracle to the Congregation.

The Messenger presiding over the office of the Maggid of the Congregation of Thyatira and is a one of the custodians of the flow of energy from Keter (Crown), holding the blueprint for perfect alignment between Divine will and creation, prepared to communicate this archetypal truth.

• “These are the things that Son of G-d says”: In the realm of Adam Kadmon, the “Son of G-d” represents the emanation known as Zeir Anpin, the smaller countenance, which reflects the Divine attributes in a balanced and harmonious form. This is the archetype of the Messiah, a figure who, even in Adam Kadmon, bridges the unknowable essence of Ein Sof with the lower realms. In this pure and primordial realm, the “Son” is not yet differentiated as a being of flesh but remains an unblemished emanation of Divine Wisdom (Hokhmah) and understanding (Binah), radiating the light of the Infinite in its purest form.

This Son is the perfect reflection of the Divine Eternal G-d, not separate, but an expression of the higher unity found within the Yichud of Adam Kadmon, where all opposites are harmonized within the One. Cf. Col 1:15

• “Who hath his eyes like unto a flame of fire”: The eyes of the Son, Eynaim, represent Divine perception and insight in Adam Kadmon. The flames of fire suggest Gevurah (Divine judgment or strength), an aspect of the emanation that penetrates all illusion, consuming impurity with absolute clarity. In this highest realm, fire represents the raw, unmediated light of Chashmal (a form of fiery brilliance in the prophetic vision of Yechezkel – Ezekiel), symbolizing both the intense power of Divine judgment and the all-encompassing nature of Divine truth.

These eyes, like flames, are the highest expressions of Binah—the all-seeing understanding that knows the depths of creation, revealing both the hidden and the manifest. The eyes of fire burn away all that is not in alignment with the ultimate Divine will, a refining force that only exists in the purest forms of Adam Kadmon.

The Eyes of Messiah as the Eyes and Lights from Adam Kadmon

In the realm of Adam Kadmon, the eyes of the Messiah are not mere physical organs but windows into the highest emanations of Divine light. They are vessels for the supernal lights that radiate from Ein Sof (the Infinite), channeling the primordial wisdom and understanding of the Divine into the lower realms. These eyes, in Kabbalistic thought, represent the Ohr Eynaim (Lights of the Eyes), one of the primary channels through which the Infinite light is revealed in creation.

• The Eyes as Perception of Divine Reality: The eyes of Messiah, emanating from Adam Kadmon, reflect perfect perception and awareness. In Kabbalah, the eyes correspond to Hokhmah (Wisdom) and Binah (Understanding), the source of all knowledge and discernment. These eyes see not only the surface of reality but the very root and essence of all things, perceiving the Divine purpose and potential within every aspect of creation. They penetrate through all veils of illusion, seeing the hidden unity that underlies the fragmented and veiled world.
• Flames of Fire: The lights that radiate from these eyes are described as flames of fire, representing the raw, unmediated energy of Gevurah (Strength or Judgment). This fire is not destructive in a physical sense but purifying, burning away impurities and aligning creation with its Divine source. The fiery light from the eyes of Messiah is a form of Chashmal—the brilliant, electric fire seen in the visions of Yechezkel -Ezekiel, which both conceals and reveals the depths of the Divine. In the realm of Adam Kadmon, this light is the purest expression of Divine power and clarity, illuminating the paths of Tikkun (rectification) and revealing the true nature of reality.
• The Lights of Ohr Eynaim: These lights are among the first to emerge from Adam Kadmon, representing the unfolding of the Infinite Divine will into creation. The Ohr Eynaim are connected to the Partzufim (Divine faces or personas), particularly Abba (the Father, representing wisdom) and Ima (the Mother, representing understanding). The eyes of the Messiah, as they emerge from Adam Kadmon, are vessels for this Wisdom and Understanding, carrying the highest lights of the Infinite into the lower worlds. These lights are also linked to the Mazalot (heavenly influences) that guide and direct the unfolding of events in the material world.
• Eyes of Unity: In Adam Kadmon, the eyes represent a state of unity, where all seeming opposites—light and darkness, mercy and judgment—are harmonized within the One. The eyes of the Messiah in this realm see the world not as fragmented and broken but as a unified whole, where every element is part of the Divine plan. These eyes are the source of healing and rectification, guiding the descent of the Divine Light into the lower worlds in a way that brings balance and restoration to creation.
• The Vision of the Future: As the eyes of Messiah in Adam Kadmon gaze down into the lower realms, they hold the vision of future redemption. They see the end from the beginning, perceiving the ultimate Tikkun when all creation returns to its source in the Infinite. The flames of fire that radiate from these eyes are the forces of judgment and mercy that will bring about this rectification, consuming all that is false and elevating all that is true.

Therefore, the eyes of Messiah, emanating from Adam Kadmon, are vessels of the highest Divine Wisdom and Understanding, radiating fiery light that both judges and purifies. They are the source of perfect perception, seeing the hidden unity of creation and guiding the process of Tikkun that will bring the world back into alignment with the Infinite.

• “And his feet are like fine brass”: In Adam Kadmon, the feet symbolize the grounding of the most transcendent light into a form that can begin to descend through the realms of Atzilut, Beriah, and beyond. Brass (nechoshet) in So’odic Hermeneutics symbolizes judgment tempered by mercy, reflecting the balance between Chesed (loving-kindness) and Gevurah. The feet of brass indicate the ability of the Divine emanation to remain stable, grounded, and perfectly aligned as it enters lower realities, even as it retains its purity and strength.

The brass feet also suggest the refinement that occurs as the Divine Light is prepared to enter the world of Assiyah (Action), the material world. Even in Adam Kadmon, where no material form yet exists, the feet’ archetype foreshadows the eventual embodiment of Divine Light within the worlds of separation. The perfect balance of these feet hints at the ultimate Tikkun (rectification) that will occur as Divine justice and mercy are harmonized in the lower worlds.

In this scene from the realm of Adam Kadmon, we see the D’bar (the Word, or emanation of G-d) in its highest, most unified state, preparing to communicate a message of rectification and judgment to the world below. The Son of G-d, with eyes of fire and feet of brass, is the archetype of the Messiah—pure, untainted by the material world, yet prepared to descend into it with judgment, mercy, and grace.

So’odic (Kabbalistic) Symbolic Translation of Revelation 2:19

“I know thy works, and Chesed, and service, and faithfulness, and your patience, and your works; and the last to be more than the first.”

In the exalted realm of Adam Kadmon, where the Divine light is pure and undifferentiated, this verse unveils a profound celestial drama, where the primordial energy of the Infinite descends toward manifestation, touching the highest aspects of human effort and virtue. Every action, every deed, is seen not as isolated but as emanations from the eternal will of Ein Sof, the Infinite.

• “I know thy works”: In the realm of Adam Kadmon, knowing is not simply intellectual awareness. It is Da’at Elyon (the highest knowledge), a form of supernal consciousness that permeates all existence. Here, “works” are the emanations of Netzach (Eternity) and Hod (Glory), the two channels of Divine flow that are manifest as human action and endurance in the world below. These actions are not seen merely in their material form but as spiritual forces aligned with the Divine will, flowing directly from the archetypal thought of Adam Kadmon—the pure, undivided thought that precedes and sustains all creation.
• “And Chesed”: Charity, or Chesed (Loving-kindness), emerges in Adam Kadmon as a radiant stream of pure light, flowing from the Infinite source of mercy. In this realm, charity is not just an action but a primary emanation of Chesed—one of the fundamental Sefirot through which Divine grace is expressed. The flow of charity from Adam Kadmon is endless, as it reflects the Infinite-giving nature of Ein Sof, without limit or condition. It is the energy of expansion, where the light spreads outward, filling every vessel with the essence of boundless love.
• “And service”: Service, here, refers to the emanation of Malchut (Kingship), the vessel that receives and reflects the Divine light into the lower realms. In the realm of Adam Kadmon, service is the act of aligning one’s will entirely with the higher purpose, becoming a perfect conduit for the light of the Divine. It is not servitude in the human sense but rather the highest form of devotion, where the self dissolves into the greater cosmic order, reflecting the will of Keter (the Crown, representing the Divine will itself). Service in this context is the act of receiving and channeling the Infinite light in perfect balance.
• “And faithfulness”: Faithfulness in Adam Kadmon is an expression of Emunah, not as blind belief, but as an absolute certainty in the unity of all things. It is the knowing that beyond the fragmentation of the lower realms, there is an undivided oneness that encompasses all existence. Faith is rooted in Keter, the supernal crown, where all potential is unified in the Divine Thought. In Adam Kadmon, faith is the fundamental principle that holds creation together, the connective force that ensures the descent of light from the highest realms into the multiplicity of the lower worlds.
• “And thy patience”: Patience, or Savlanut, reflects the Divine attribute of Gevurah (Strength or Restraint) as it is expressed in the realm of Adam Kadmon. In this highest realm, patience is the ability to contain and hold back the Infinite Light until the vessels in the lower worlds are prepared to receive it. This patience is a form of Divine Judgment, Gevurah, Binah, and wisdom, ensuring that the creation process unfolds according to the perfect timing and harmony of the Divine will. In Adam Kadmon, patience is not a passive waiting but an active, dynamic force that shapes energy flow into the worlds below.
• “And thy works; and the last to be more than the first”: In the realm of Adam Kadmon, the concept of “last” and “first” are reflections of the Ohr Chozer (Returning Light) and Ohr Yashar (Direct Light). The “first” refers to the direct emanation of light from the Infinite, the initial outpouring of Divine energy. The “last” refers to the returning light, the light that ascends back to its source after interacting with the vessels of creation. In this context, the last being more than the first signifies the process of Tikkun, where the vessels that receive the light, after being shattered and rectified, return a greater light to the source than what was initially received.

Elaboration on the Concepts of “Last” and “First” in the Realm of Adam Kadmon, the Alef and the Tav.

In Kabbalistic thought, particularly within the framework of Lurianic Kabbalah, the notions of Ohr Yashar (Direct Light) and Ohr Chozer (Returning Light) provide a profound understanding of the dynamics of creation and the relationship between the Infinite and the finite. In the realm of Adam Kadmon, these concepts take on a rich symbolic significance that elucidates the entire process of emanation, interaction, and rectification.

1. Ohr Yashar (Direct Light)

• Emanation from the Infinite: The Ohr Yashar represents the initial outpouring of Divine energy from Ein Sof, the Infinite source. This light flows directly and unimpeded into the first vessels of creation, which can be visualized as the first ten Sefirot (Divine attributes). The nature of this direct light is pure and transcendent, embodying the infinite qualities of wisdom, understanding, and creative power.
• Conception of Creation: The Ohr Yashar is the light of creation that establishes the potential of all existence. It is through this light that the Universe begins to unfold, filled with the potential of all that is to come. The first emanation of light creates a direct connection between the Infinite and the finite realms, setting the stage for the unfolding drama of existence.
• Unity and Simplicity: In its pure form, Ohr Yashar embodies the unity and simplicity of the Divine will. It flows without obstruction, reflecting the essential oneness of creation. This direct light has not yet encountered the complexities and multiplicities of the created world; therefore, it retains the characteristics of Ein Sof—boundless and unconditioned.

2. Ohr Chozer (Returning Light)

• Interaction with Creation: As the Ohr Yashar descends into the vessels (the Sefirot), it interacts with the finite and the physical. This interaction causes the vessels to receive the light, but not without the risk of breaking due to the overwhelming force of the Divine energy. The Ohr Chozer emerges as a response to this challenge, representing the light that returns after the initial descent.
• The Process of Rectification: The Ohr Chozer embodies the process of Tikkun (rectification). After the vessels break during the Shevirat HaKelim (Breaking of the Vessels), the returning light collects the sparks of holiness that fell during the fragmentation. This light rises back toward its source, bringing with it the rectified essence of creation. It symbolizes the journey of the soul and the Divine sparks as they ascend back to the Infinite after engaging with the physical world.
• Transformative Nature: Unlike the Ohr Yashar, which is direct and unadulterated, the Ohr Chozer carries with it the experiences and transformations undergone during its descent. It is the result of interaction, growth, and the elevation of the divine sparks, making it richer and more complex. The returning light incorporates the lessons learned through the creation process, thus allowing it to contribute to a greater unity upon its return to Ein Sof.

3. The Dynamic Interplay

• The cycle of Emanation and Return: In the realm of Adam Kadmon, the interplay between Ohr Yashar and Ohr Chozer creates a continuous cycle of emanation and return. The Divine plan unfolds through this dynamic interaction, where the first light leads to the creation of vessels that must navigate the challenges of existence. The return journey signifies the ongoing process of growth, where creation seeks to reconnect with its source in a more refined and elevated state.
• Unity and Multiplicity: The distinction between the “first” and “last” reflects the Kabbalistic view of unity and multiplicity. The Ohr Yashar represents the initial unity of creation, while the Ohr Chozer signifies the multiplicity and complexity of existence after the vessels interact with the light. Yet, both are integral to the Divine design, working together to achieve the ultimate goal of returning all creation to a state of unity in the Infinite.
• Completion of the Divine Purpose: The concept that “the last to be more than the first” encapsulates the idea that the process of rectification enriches the original emanation. The experiences, growth, and transformation that occur during the descent add depth to the return, ensuring that the ascended light is greater than what was initially given. This principle highlights the Divine purpose in creation: that the journey through existence serves to elevate and refine the soul, leading to a more profound connection with the Infinite.

Therefore, within Adam Kadmon’s realm, the concepts of Ohr Yashar and Ohr Chozer are not just abstract ideas; they are integral elements of the cosmic process that illuminates the relationship between the Infinite and the finite. Together, they demonstrate how creation unfolds, interacts, and ultimately strives to return to its source, embodying the fullness of the Divine plan.

Relation of “I am the First and the Last” to Ohr Yashar and Ohr Chozer

The statement “I am the first and the last, the Alef and the Tav” (or Alpha and Omega) embodies profound Kabbalistic concepts that resonate deeply with the ideas of Ohr Yashar (Direct Light) and Ohr Chozer (Returning Light). In this context, the statement reflects the Divine nature of existence, highlighting the unity of all creation and its ultimate purpose. Here’s how these concepts interrelate:

1. The First (Ohr Yashar) and the Last (Ohr Chozer)

• First: The term “first” corresponds to Ohr Yashar, the initial outpouring of light from the Infinite source, Ein Sof. This is the foundational emanation that sets the stage for creation. Just as Ohr Yashar represents the unconditioned, original essence of the Divine, “the first” signifies the beginning of all things, where the potential of creation first emerges from unity. This reflects the primary relationship between the Infinite and the created order.
• Last: The term “last” aligns with Ohr Chozer, the returning light that ascends back to its source after engaging with the vessels of creation. This light represents the culmination of the process of rectification, where all experiences, growth, and transformations in the physical world come together to create a richer, more profound return to the Infinite. The “last” signifies not just a temporal conclusion but the fulfillment of the Divine purpose in creation—bringing all things back to their source in a state that is enhanced by the journey through existence.

2. Alef and Tav (Alpha and Omega)

• Symbolism of Alef and Tav: In Hebrew, the letters Alef (א) and Tav (ת) encompass the entire Hebrew alphabet, representing completeness and wholeness. In the Kabbalistic view, this symbolism indicates that everything in creation—from the first emanation to the final return—is contained within the Divine framework. This resonates with the concept of Ohr Yashar as the beginning of creation and Ohr Chozer as the completion and return to the Infinite.
• The Totality of Creation: The statement “I am the Alef and the Tav” signifies that the Divine encompasses all of existence, including every process of creation, sustenance, and rectification. It reflects the idea that the Infinite is both the origin (the first) and the culmination (the last) of all things. This unity emphasizes that everything that exists—from the initial act of creation to the ultimate return to the source—is part of a coherent Divine plan.

3. Unity of Emanation and Return

• Cycle of Creation: The statement highlights the cyclical nature of existence, where creation is not a linear process but a continuous loop of emanation and return. The Divine essence, represented by the Ohr Yashar, initiates the unfolding of reality, while the Ohr Chozer represents the integration of experiences and the elevation of sparks as they return to the Infinite. This cycle is encapsulated in the affirmation of being “first” and “last,” where the Divine Presence permeates every stage of existence.
• Integration of Experience: The process of Tikkun—rectification and repair—demonstrates how the journey of creation enriches the Divine experience. The “last” being more than the “first” reflects the understanding that through the interaction with the world, the Divine collects the experiences, lessons, and sparks of holiness. Thus, both the Ohr Yashar and Ohr Chozer work in tandem, making the return to the Infinite not just a simple restoration but an enriched union.

4. Divine Presence in All Aspects of Existence

• Inclusivity of the Divine: The phrase emphasizes that the Divine is present in all aspects of creation, from the most sublime and ethereal to the most mundane. In this sense, the connection between the Ohr Yashar and the Ohr Chozer illustrates that the Divine Light is accessible and ever-present, illuminating both the beginning and the end of the journey.
• Ultimate Purpose: The statement “I am the first and the last” serves as a reminder that the journey of existence is aimed at returning to unity with the Divine. The Ohr Chozer not only ascends back to the source but carries with it the potential for a deeper and more meaningful connection, enriching the relationship between the finite and the Infinite.

In summary, the statement “I am the first and the last, the Alef and the Tav” serves as a Kabbalistic affirmation of the unity of existence, reflecting the dynamics of Ohr Yashar and Ohr Chozer. It illustrates the cycle of creation, interaction, and return, emphasizing the rich tapestry of experiences that culminate in the ultimate union with the Infinite.

In Adam Kadmon, this dynamic between the first and the last is seen as the ultimate goal of creation—the return of all things to the Infinite in a more refined and purified state. The last is greater than the first because it contains within it the experience of creation, the rectification of the vessels, and the elevation of the sparks back to their source. Cf. Isa 46:10 This is the mystery of Ohr Chozer, the light that ascends from below, carrying with it the fruits of human action and Divine service. See  Yeridah L’tzorech Aliyah

In this verse, Adam Kadmon reveals the cosmic process of creation, action, and rectification, where every work, every act of charity, faith, and patience, is not just a human endeavor but a participation in the unfolding of the Divine will. The last, being greater than the first, points to the ultimate return of all things to the Infinite, completing the cycle of emanation and return in perfect harmony.

So’odic Translation of Revelation 2:20 in the Realm of Adam Kadmon

In Revelation 2:20 where it says: “But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and seduces my servants to commit sexual immorality and to eat things sacrificed to idols,” the So’odic interpretation in the realm of Adam Kadmon reveals a profound symbolic drama unfolding within the deepest realms of Divine Light and creation.

Scene in the Realm of Adam Kadmon

The realm of Adam Kadmon is the primal emanation, a blueprint for all of creation where Divine light first begins to take shape, filtered through the vessels of the Sefirot. It is here, in the purest expression of the Infinite, that the battle between the forces of purity (kedusha) and impurity (klipah) unfolds in the most archetypal sense.

The Symbol of Jezebel in Adam Kadmon

• Jezebel as the False Vessel: Jezebel, in this context, represents the klipah, the husks or shells that distort the Divine Light. In Adam Kadmon, the light of creation emanates from the Infinite, but when met by vessels that are unworthy or unable to contain that light, they crack or distort, giving rise to broken, impure manifestations. Jezebel is the embodiment of a vessel that has been corrupted—claiming to hold the prophetic light but, in reality, distorting and leading the sparks of holiness astray.
• False Prophecy as Distorted Emanation: Just as Ohr Yashar descends as pure, unadulterated light, Jezebel’s false prophecy is a corrupted reflection of that light. She claims to channel Divine truth but, in reality, distorts the flow of light through improper vessels. In Adam Kadmon, this distortion represents a fundamental break in the chain of emanation, where the vessels designed to hold Divine wisdom are instead filled with shadow and deception.

The Spiritual Seduction

• Sexual Immorality as Spiritual Degradation: In the realm of Adam Kadmon, sexual immorality symbolizes the mixing of unworthy vessels with holy light. When the vessels of creation become impure or broken, they mix with the forces of the Sitra Achra (the Other Side), leading to spiritual contamination. Jezebel’s seduction is the mixing of sacred energy with impure forces, corrupting the Divine plan and leading the sparks of holiness into exile.
• Eating Sacrifices to Idols: This action symbolizes feeding on spiritual impurity. In the realm of Adam Kadmon, to “eat” the sacrifices offered to idols is to internalize falsehood and broken vessels, nourishing the soul with corrupted light instead of Divine truth. The act represents a deeper metaphysical violation, where the soul partakes of light that has been tainted by klipah, rather than the pure light of the Infinite.

The Role of the Servants

• Servants as Sparks of Holiness: The servants mentioned in the verse are the sparks of Divine Light, sent into the world to rectify and uplift creation. In Adam Kadmon, these sparks represent aspects of the Divine essence that descend into the lower realms to bring about Tikkun, or rectification. Jezebel’s seduction and teaching lead these sparks astray, preventing them from fulfilling their Divine mission and trapping them in the realm of impurity.
• Servants as Channels of Divine Light: These servants, when aligned with the pure light of Ohr Yashar, are meant to act as vessels for the Divine will. However, Jezebel’s influence causes them to lose their alignment, diverting them from the path of Tikkun and leading them into the domain of chaos and fragmentation. In this way, her teachings represent a fundamental breach in the cosmic order, where the Sparks of Light are prevented from returning to their source through Ohr Chozer.

The Cosmic Struggle in Adam Kadmon

• Battle of Emanation and Return: In the realm of Adam Kadmon, the struggle between Jezebel’s influence and the servants’ true path reflects the cosmic tension between Ohr Yashar (Direct Light) and Ohr Chozer (Returning Light). The distortion caused by Jezebel interrupts the flow of Ohr Yashar, corrupting the vessels and preventing the light from ascending back to its source in Ohr Chozer. This represents a broader metaphysical battle between purity and impurity, where creation itself is at risk of falling into fragmentation.
• Tikkun and Rectification: Despite Jezebel’s influence, the underlying purpose of the Divine plan remains Tikkun. Even in the face of distortion and spiritual seduction, the sparks of holiness are destined to be gathered and returned to their source. The breaking of the vessels caused by Jezebel’s teachings is only a temporary setback, for the process of Tikkun ensures that even the shattered vessels will ultimately be restored, and the light will return to Ein Sof, completing the cycle of emanation and return.

The Light of Adam Kadmon Illuminating the Scene

In the light of Adam Kadmon, every distortion and falsehood stands exposed. The influence of Jezebel, though powerful, is temporary in the grand cosmic plan. On a Cosmic scale, Jezebel represents the Sitra Acra’s opposition to the forces of the Infinite Divine Will. The servants who are led astray will eventually return to their source, as the light of Adam Kadmon is infinite, unbreakable, and unstoppable. In this realm, the Divine plan unfolds with perfect precision, and even the forces of impurity ultimately serve the greater purpose of rectification.

Therefore, the scene of Revelation 2:20, when viewed through the lens of Adam Kadmon, reveals a deep cosmic battle between the forces of purity and impurity. Jezebel’s influence represents the distortion of Divine Light, yet the light of Adam Kadmon ensures that, in the end, all things will return to their source, rectified and restored.

The Historical and Contextual Identity of “Jezebel” in Revelation 2:20

In Revelation 2:20, the figure of “Jezebel” is presented metaphorically, invoking the infamous Queen Jezebel from the Hebrew Scriptures. The historical Jezebel was the wife of King Ahab of Yisrael, known for promoting the worship of Baal, a pagan god, and for persecuting the prophets of Yisrael, particularly the Prophet Eliyahu (Elijah). This biblical figure becomes a powerful symbol in the book of Revelation, representing a person or movement within the early followers of Messiah that embodies similar traits of idolatry, false prophecy, and spiritual corruption having come out of their pagan practices ad background.

The Original Jezebel in the Hebrew Scriptures

• Queen Jezebel’s Role: In 1 Kings, Queen Jezebel is a foreign queen who married King Ahab of Israel, leading him and much of the kingdom into Baal worship. Her actions directly opposed the worship of the G-d of Israel and were marked by acts of manipulation, persecution, and idolatry. She used her influence to encourage apostasy, even going as far as persecuting and killing the prophets of Yisrael, most notably Eliyahu’s confrontation with her on Mount Carmel.
• The symbolism of Jezebel: Jezebel in the Hebrew Scriptures is the archetype of a corrupting force within a kingdom meant to follow the G-d of Yisrael. She embodies the seductive allure of idolatry, false religion, and moral degradation, leading Yisrael into spiritual apostasy.

Jezebel in Revelation 2:20

In the context of Revelation, “Jezebel” is not the same historical figure, but a metaphorical representation of someone (or something) in the church of Thyatira that shares her spiritually destructive characteristics. Here are the key characteristics that link this symbolic Jezebel to her historical counterpart:

• False Prophetess: Like the historical Jezebel, the figure in Revelation claims to be a prophetess, misleading the community through false teaching. Just as Queen Jezebel seduced Israel into Baal worship, this new Jezebel seduces the followers of Christ into spiritual compromise.

• Sexual Immorality and Idolatry: Both Jezebels are associated with leading G-d’s people into immorality and idol worship. In the case of Queen Jezebel, it was Baal worship; in Revelation, it may symbolize involvement with pagan practices or compromising moral and spiritual standards under the influence of surrounding cultures. The use of sexual immorality here may be symbolic of unfaithfulness to G-d, a metaphor for idolatry, and compromise with worldly systems.

• Persecution and Opposition to the Prophetic Spirit: Just as Queen Jezebel persecuted the prophets, this new Jezebel leads G-d’s servants astray and represents opposition to true spiritual authority and Divine Prophecy.

Historical Context in Thyatira

• Thyatira’s Cultural Background: Thyatira was a city known for its trade guilds, which often involved participation in pagan rituals. Followers of Messiah in Thyatira would have faced pressure to engage in idolatry as part of social and economic life. The “Jezebel” of Revelation seems to be a leader or influential figure within the early Congregations who are encouraging compromise with these practices, perhaps under the guise of tolerance or progressive thought. Interestingly, Thyatira means “odor of affliction” or “foul odor” which hints at something being wrong in the congregation.
• Spiritual Seduction: The metaphorical Jezebel is thus someone who is corrupting the community by encouraging participation in practices that were antithetical to the faithful practices of the early followers of Messiah, much like how Queen Jezebel encouraged apostasy in ancient Yisrael. The language of sexual immorality and idolatry points to a spiritual seduction where the followers of Yeshua are being drawn away from their pure devotion to G-d into compromise with surrounding paganism.

Why Jezebel?

The choice of the name “Jezebel” for this figure in Revelation is significant because of the deep historical and symbolic resonance it would have had for the early readers. Jezebel’s name had become synonymous with spiritual seduction, false prophecy, idolatry, and opposition to true faith. By invoking her name, the author of Revelation is warning the congregation of Thyatira about the dangers of allowing such corrupting influences to take root within the community.

This “Jezebel” represents any figure or movement that:

• Opposes true prophetic and spiritual authority;
• Encourages spiritual and moral compromise;
• Leads the people of G-d away from pure devotion.

Thus, the metaphor of Jezebel in Revelation 2:20 is not a direct reference to Queen Jezebel herself but to a person or group within the early congregation whose actions mirrored her destructive influence on Yisrael during her reign.

So’odic Translation of Revelation 2:21 in the Realm of Adam Kadmon

In Revelation 2:21, the verse reads: “And I gave her time to repent of her sexual immorality, but she did not repent.”

Scene in the Realm of Adam Kadmon

In the realm of Adam Kadmon, the highest and most pristine emanation of Divine Light, all events, decisions, and interactions are reflected in their archetypal forms. Here, the concept of repentance (Teshuvah) and the refusal to repent are not merely human actions but are symbolic of cosmic forces interacting with the Light of the Infinite (Ein Sof).

The Symbolism of Time in Adam Kadmon

• Time as a Divine Vessel: In Adam Kadmon, time is not linear but an Emanation, a vessel through which the Divine Light passes. The idea that “I gave her time” means that the Infinite offered a vessel, an opening, for the distortion (represented by Jezebel) to be corrected. Time, in this sense, is a suspension, a space for potential Tikkun (rectification) where the broken vessels can be restored. Spiritual Time is best seen from the realm of Adam Kadmon. Spiritual time does not function as linear as we experience it in the Olam Assiyah. Spiritual Time in Adam Kadmon is multiplicative of all eventual material possibilities. It gives rise to all potential things that can possibly happen. Then it allows for the things that make things happen, i.e., consequences and freedom of will. And finally, it has a construct for the things within the Infinite Divine Will that must happen. Cf. Yeshayahu – Isa 46:10
• Kav and Teshuvah: The Kav, or the line of light that enters the void (Chalal) created by the Tzimtzum (contraction), represents the initial extension of Divine Light into creation. The offering of “time” reflects the process by which this light enters the vessels and offers a path for them to receive, hold, and reflect that Light properly. Teshuvah in this realm is the return of the vessel’s alignment with the Infinite Divine Will, a realignment of the fractured or distorted emanations with the pure light of the Kav.

Jezebel’s Refusal to Repent: A Cosmic Breakdown

• Sexual Immorality as a Fractured Vessel: Sexual immorality in this context symbolizes the mixing of unworthy vessels with the light of the Divine. In Adam Kadmon, this is an archetypal image of how vessels that are not properly aligned or refined will distort and fracture the light they receive. Jezebel’s actions are metaphors for a vessel that cannot hold the Divine light properly and instead becomes a source of corruption and brokenness.
• Refusal to Repent as Rejection of the Ohr Chozer: Repentance (Teshuvah) is the process by which the Ohr Chozer (Returning Light) ascends back to its source, correcting and healing the vessel in the process. When the verse says that Jezebel “did not repent,” it means that the vessel rejected this returning light, refusing the opportunity for realignment and Tikkun. The refusal symbolizes a cosmic resistance to the natural flow of light, where the vessel remains in a state of brokenness (Shevirat HaKelim), uncorrected, and refuses to reconnect with the source.

The Divine Patience and Judgment

• Divine Patience as Hesed in Adam Kadmon: The “giving of time” reflects the aspect of Divine compassion (Hesed) in Adam Kadmon. The Infinite allows for a space, a pause, where the vessel can realign itself. This is the space where the mercy of the Infinite extends itself, creating room for free will and rectification. It is the archetype of Divine grace, where even the broken vessel is given a chance to turn back to its source and receive healing light.
• Judgment as the Consequence of Refusal: When repentance is refused, the vessel locks itself in a state of disconnection. In Adam Kadmon, this symbolizes the cutting off of the light, where the Ohr Chozer cannot return to its source. This is where the Divine aspect of Gevurah (judgment) begins to manifest. The refusal to return becomes a cosmic imbalance, a vessel that remains in darkness and distortion, sealed off from the flow of Divine Light.

The Cosmic Drama in Adam Kadmon

In the realm of Adam Kadmon, this scene is not just about an individual refusal but represents the archetypal interaction between light, vessel, and the possibility of rectification. The drama of repentance and refusal plays out on a cosmic scale, where every vessel, every emanation, is part of the greater chain of creation and return.

• Jezebel as a Stubborn Vessel: In refusing to repent, Jezebel symbolizes a vessel that has become rigid, unable to reconfigure itself in harmony with the Divine Light. This rigidity is the refusal to allow the Ohr Chozer to ascend, locking the vessel in its distorted state and disconnecting it from its source. It is a metaphor for how impurity and chaos resist the healing and restoring light of the Infinite.
• The Infinite Light of Adam Kadmon: In the pristine realm of Adam Kadmon, even the most broken vessels exist within the potential of Divine grace. Yet, free will plays a key role, even in the highest emanations. The refusal to return means the vessel remains in exile, cut off from the flow of light that would heal it. The giving of time was an invitation from the Infinite for the vessel to return, but the refusal locks the vessel in darkness.

The Light and Darkness in Adam Kadmon

• Light’s Invitation: The Infinite light of Adam Kadmon always seeks to heal, restore, and return all things to their source. In the realm of  Adam Kadmon, the potential for all possibilities is present. Thus, Jezebel’s refusal is a resistance to this cosmic order, a refusal to embrace the Divine plan of Tikkun. Even in the highest realms, where light and vessel are perfectly balanced, the possibility of distortion and rejection reflects the profound reality of free will and the battle between order and chaos.
• Final Judgment: The refusal of repentance in the realm of Adam Kadmon has profound consequences. A vessel that rejects Ohr Chozer remains fractured, disconnected from the Infinite light. Though Divine grace extends an invitation, rejecting that grace leads to a severing, where the vessel remains outside the cosmic flow of emanation and return.

In conclusion, Revelation 2:21, seen through the lens of Adam Kadmon, represents a cosmic moment where the vessel is given an opportunity to return to the light through repentance. Yet, Jezebel’s refusal is a rejection of the Divine order, a choice to remain fractured and distant from the Infinite.