Zekeniam Y’ISCHRa‘AL
Sherut haRitztzuy
(the ministry of reconciliation)
by whom we have now received the
( Atonement)
Reconciliation of the Dvar HaRitztzuy
Let this day be a day of reconciliation and regeneration
[“EHYEH ASHER EHYEH”]
( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).
I AM
My Memorial for generation after generation.”
Shemot 3:13-16
This is MY NAME for ever,
I AM / WILL BE WHAT I AM / WILL BE:
of your father’s Abraham, Yitzchak [Isaac], and
Ya’aqob [Jacob], has sent me to you. This is my name forever, and this is my
memorial for generation to generation." and I appeared to Abraham, to
Yitzchak, and to Ya’aqob as hashadday [the almighty]. and my name, , was not well known (famous) to them.
is his name.The ministry of reconciliation
Message of Reconciliation
Torah sh’Bichtav
(Written Torah)
Who hath ears to hear, let him hear?
“Sola Scriptura”
(the Scriptures alone is authoritative for faith)
(in His Name)
YaHuWaH
[Yah -hoo-Wah]
is the Name of the Creator.
YaHuWSCHuA
(YaHuWSCHuA) is His Son
ALuaHiYM
[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"
Qadosh
means Set-apart, Pure.
Kodesh
(Qodesh) also means "Set-apart"
Ruwach (Spirit) is the Ibry (Hebrew) name for His "Presence", pictured as the
Counselor, Helper, and Advocate, the One Who "proceeds from the Father"
Tehillim 27:5
For in the day of trouble He will keep me secretly in His booth. In the cover-
ing of His Tent He will hide me. On a Rock He raises me up.
is for you too!
Scripture speaks of a secret place where we can simply go, be alone, be pro-
tected, pray, and hear from Yahuahshua. Knowing there is such a place is a
matter of faith. Going back time and again, that's a matter of building a rela-
tionship. You need not have an advanced degree in any subject, need not
have memorized Scripture from beginning to end, but instead be aware the
has a place for each Jew and Gentile who will
open their minds and hearts to Him.
Mt 6:5-8
When you pray, you shall not be as the role-fakers, for they love to stand
and pray in the synagogues and in the corners of the streets, that they may
be seen by men. Most certainly, I tell you, they have received their reward.
But you, when you pray, enter into your inner chamber, and having shut your
door, pray to your Father Who is in secret, and your Father Who sees in se-
cret shall reward you openly. In praying, don’t use vain repetitions, as the
Gentiles do; for they think that they shall be heard for their much speaking.
Therefore don’t be like them, don't you see that your Father knows what
things you need before you ask Him.
The truth in reality is visited in this secret place AND must be shared by those
who will live or else ... they will perish ... in darkness.
It is written
Luke 11:33
“No one, when he has lit a Lamp, puts it in a cellar or under a basket, but on
a stand, that those who come in may see the Light.
Tehillim 119:105
Your Word is a Lamp to my feet, and a Light (aur) for my path.
The lamp of the body is the eye. Therefore when your eye is good, your
whole body is also full of Light; but when it is evil, your body also is full of
darkness. Therefore see whether the light that is in you isn’t darkness. If
therefore your whole body is full of Light, having no part dark, it shall be
wholly full of Light, as when the Lamp with its bright shining gives you Light.”
With this in mind, heart soul and strength let us study together in the
Ruwach
And now brothers and sisters
Come out of the secret place bearing light!
who see it from afar. The Secret Place, here, shines a bit of light so many
can see from afar. The topics we have chosen are addressed to Jew and
Gentile together. We do this because that is what the Scripture does. This
opens the window to make more sense of what Scripture tells us!
In the secret place is plain language, something simple to read. This is a
mere starting place for deeper consideration.
How shall they hear without a proclaimer? And how shall they proclaim,
Except they be sent?
At the beginning of every act of faith, there is often a seed of fear.
Immediately made the talmidim get into the boat, and to YaHuWSHuWaH
go ahead of Him to the other side, while He sent the multitudes away. After
He had sent the multitudes away, He went up into the mountain by Himself to pray. When evening had come, He was there alone. But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary. In the fourth watch of the night, came to them, walking YaHuWSHuWaH
on the sea. When the talmidim saw Him walking on the sea, they were troubled, saying, “It’s a ghost!” and they cried out for fear. But immediately
spoke to them, saying “Cheer up! (I Exist) don’t be
afraid.” Kepha answered Him and said, “My Master, if it is you, order me to come to you on the waters.” He said, “Come!” Kepha stepped down from the boat, and walked on the waters to come to . But when he YaHuWSHuWaH
saw that the wind was strong, he was afraid, and beginning to sink, he cried
out, saying, “My Master, save me!” Immediately stretched YaHuWSHuWaH
out His hand, took hold of him, and said to him, “You of little trust, why did you doubt?” When they got up into the boat, the wind ceased. Those who
were in the boat came and did bow to Him, saying,
“You are truly the Ben of YaHuWaH!”
Ivrim 11:1 Now emunah (faith) is the substance of things hoped for, the evidence of
things not seen.
Our hopes are grounded on our faith
Ibriy 3:14
For if we are hold fast to the end, just as firmly as
when we first believed, we will share in all that .
Faith is a journey. Believers must be faithful to the end
just as firmly as when we first believed.
Ibriy 3:15 But never forget the warning:
"Today you must listen to His Voice. Don't harden your hearts against Him as Ysra'al did when they rebelled."
It was told the king of Mitsrayim that the people had fled; and the heart of Par'oh and of his servants was changed towards the people, and they said,
“What is this we have done, that we have let Ysra'al go from serving us?” He made ready his chariot, and took his army with him; and he took six hundred
chosen chariots, and all the chariots of Mitsrayim, and captains over all of
them the courage of Par'oh king of Mitsrayim,
and he pursued after the children of Ysra'al; for the children of Ysra'al went out with a high hand. The Mitsrites pursued after them: all the horses and
chariots of Par'oh, his horsemen, and his army; and overtook them encamping by the sea, beside Pi-haHiroth, before Baal-Tz'fon. When Par'oh
drew near, the children of Ysra'al lifted up their eyes, and behold, the Mitsrites were marching after them; and they were very afraid. The children
of Ysra'al . They said to Moshah, “Because there
were no graves in Mitsrayim, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us forth out of
Mitsrayim? Isn’t this the word that we spoke to you in Mitsrayim, saying, ‘Leave us alone, that we may serve the Mitsrites?’ For it were better for us to serve the Mitsrites, than that we should die in the wilderness.” Moshah said
to the people, “Don’t be afraid. Stand still, and
(deliverance) of , which He will work for
you today: for the Mitsrites whom you have seen today, you shall never see
them again , and you shall be still.”
said to Moshah, “Why are you crying to Me? Speak to the
children of Ysra’al that they go forward. Why are you crying to Me? Aramaic, "I have accepted your prayer." But why “stand still” (place yourselves
expectantly ) was assumedly all they could do, this was
Moshah’s mistake. He interjected his own understanding into the midst of an otherwise-triumphant prophecy. If had told them to go, should
they now stop? By “encamp”, He did not mean settle down and build houses!
It was only for one night. They had to be ready to break camp when He said to. But they had put down stakes, thinking that the dangers of that particular
impasse had to be a permanent problem for them. What keeps us from breaking camp and being ready to move when ’s cloud moves?
Loyalties and possessions that are our own instead of
Lift up your rod, and stretch out your hand over the sea,
And divide it: and the children of Ysra'al shall go into the midst of the sea on dry ground. I, behold, I will strengthen the courage of the Mitsrites, and they shall go in after them: and I Myself will get esteem over Par'oh, and over all his armies, over his chariots, and over his horsemen. The Mitsrites
shall know that , when I have gotten myself esteem over
Par'oh, over his chariots, and over his horsemen.” And ,
who went before the camp of Ysra'al, moved and went behind them; and the
pillar of cloud moved from before them, and stood behind them. It came between the camp of Mitsrayim and the camp of Ysra'al; and there was the cloud and the darkness, yet gave it light by night: and the one didn’t come
near the other all the night
Moshah stretched out his hand over the sea, and caused the sea
to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. The children of Ysra'al went into the midst of
the sea on the dry ground, and the waters were a wall to them on their right hand, and on their left.
The Mitsrites pursued, and went in after them into the midst of the sea: all of Par'oh’s horses, his chariots, and his horsemen. It happened in the morning
watch, that looked out on the Mitsrite army through the pillar of
fire and of cloud, and confused the Mitsrite army. He took off their chariot wheels, and they drove them heavily; so that the Mitsrites said, “Let’s flee
from the face of Ysra'al, for fights for them against the Mitsrites!”
said to Moshah, “Stretch out your hand over the sea that the
waters may come again on the Mitsrites, on their chariots, and on their horsemen.” Moshah stretched out his hand over the sea, and the sea
returned to its strength when the morning appeared; and the Mitsrites fled against it. overthrew the Mitsrites in the midst of the sea. The
waters returned, and covered the chariots and the horsemen, even all
Par'oh’s army that went in after them into the sea. There remained not so much as one of them. But the children of Ysra'al walked on dry land in the
midst of the sea, and the waters were a wall to them on their right hand, and
on their left. Thus saved Ysra'al in that day out of the hand of the
Mitsrites; and Ysra'al saw the Mitsrites dead on the seashore. Ysra'al saw the great work which did to the Mitsrites, and the people feared
; and they firmly trusted with certainty in and in His
servant Moshah.
(the righteous ones by their certainty of Me shall live.)
Romans 3:21-28; Jerusalem believers, Acts 12:1-17
Ivrim11:6 But without emunah (faith) [it is] impossible to please [him]: for he that
cometh to ALuaHiYM must believe that he is, and [that] he is a rewarder of them that diligently seek him
A definition or description of the grace of faith in two parts.
It is the substance of things hoped for. Faith and hope go together; and the
same things that are the object of our hope are the object of our faith. It is a
firm persuasion and expectation that will perform all that he has YaHuWaH
promised to us in ; and this persuasion is so strong that it YaHuWShuWaH
gives the Ruwach a kind of possession and present fruition of those things, gives them a subsistence in the Ruwach, by the first-fruits and foretastes of
them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. dwells in the Ruwach by faith, and the YaHuWShuWaH
Ruwach is filled with the fullness of , as far as his present YaHuWaH
measure will admit; he experiences a substantial reality in the objects of faith.
The word Spirit is from the word Ruwach which also means Loving-kindness It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the Ruwach to the divine revelation and
every part of it, and sets to its seal that is true. It is a full YaHuWaH
approbation of all that has revealed as Sacred, just, and good; it YaHuWaH
helps the Ruwach to make application of all to itself with suitable affections and endeavors; and so it is designed to serve the believer instead of sight,
and to be to the Ruwach all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the Ruwach, and excite the Ruwach to act agreeably to the nature and importance of them.
Ivrim 11:2 For by it the Elder obtained a good report.
The word
εμαρτυρηθησαν, which we translate obtained a good report, literally signifies, were witnessed
of; and thus leads us naturally to , who by his word, as the YaHuWaH
succeeding parts of the chapter show, bore testimony to the faith and Sacredness of his servants. The Talmidim does not mention one of whom an
account is not given in the Old (OT) Covenant. This, therefore, is ’s witness or testimony concerning them. YaHuWaH
Faith is in the Father. Faith says,
"I trust You, , YaHuWShuWaH
in whatever You choose to do in this situation."
Faith
to trust; Gr. to persuade, to draw towards any thing, to conciliate; to believe, to obey. In the Greek Lexicon of Hederic it is said, the primitive signification of the verb is to bind and draw or lead, as signifies a rope or cable. But this remark is a little incorrect. The sense of the verb, from which that of rope and binding is derived, is to strain, to draw, and thus to bind or make fast.
A rope or cable is that which makes fast.
“It is easier for a Rope to enter through the eye of a needle than for a rich man to enter into the reign of ALuaHiYM.”
Belief;
The assent of the mind to the truth of what is declared by another, resting on his authority and veracity, without other evidence; the judgment that what another states or testifies is the truth. I have strong faith or no faith in the
testimony of a witness, or in what a historian narrates.
Truth
The assent of the mind to the truth of a proposition advanced by another; belief, or probable evidence of any kind.
Understanding
In theology, the assent of the mind or understanding to the truth of what
has revealed. Simple belief of the scriptures, of the being and YaHuWaH
perfections of , and of the existence, character and doctrines of YaHuWaH
, founded on the testimony of the sacred writers, is called YaHuWShuWaH
historical or speculative faith; a faith little distinguished from the belief of the existence and achievements of Alexander or of Cesar.
Saving faith,
is the assent of the mind to the truth of divine revelation, on the authority of 's testimony, accompanied with a cordial assent of the will or YaHuWaH
approbation of the heart; an entire confidence or trust in 's YaHuWaH
character and declarations, and in the character and doctrines of
, with an unreserved surrender of the will to his guidance, YaHuWShuWaH
and dependence on his merits for salvation. In other words, that firm belief of 's testimony, and of the truth of the gospel, which influences YaHuWaH
the will, and leads to an entire reliance on for salvation. YaHuWShuWaH
Being justified by faith.
Rhomaios 5
Therefore being justified by faith, we have shalom with ALuaHiYM
through : By whom Aluheinu YaHuWShuWaH HaMaschiYach (אלהים)
also we have access by emunah( Faith) into this unmerited favour ( Grace)
wherein we stand, and rejoice in tikvah ( Esteem) of the glory of
( יםאלה ). And not only [so], but we glory in tzorot (affliction, ALuaHiYM
troubles) also: knowing that tzarah (trouble) worketh patience; And patience, experience; and experience, tikvah (Esteem) :And tikvah maketh not
ashamed; because the (אלהים) is shed abroad in our love of ALuaHiYM
hearts by the which is given unto us. For when we Ruwach HaQodesh
were yet without strength, in due time died for the wicked. HaMaschiYach
For scarcely for a tzadik( Righteous) will one die: yet peradventure for a good man some would even dare to die. But (אלהים) commendeth His ALuaHiYM
love toward us, in that, while we were yet sinners, died for HaMaschiYach
us. Much more then, being now justified by His blood, we shall be saved from
wrath through him. For if, when we were enemies, we were reconciled to
by the death of His Son, much more, being reconciled, ALuaHiYM (אלהים)
we shall be saved by His life. And not only [this], but we also exult in
through , ALuaHiYM (אלהים) Aluheinu YaHuWShuWaH HaMaschiYach
by whom we have now received the reconciliation (atonement). Wherefore, as by one man sin entered into the world, and death by sin; and so death
passed upon all men, for that all have sinned:
(For until the Torah sin was in the olam hazeh (world): but sin is not imputed when there is no Torah. Nevertheless death reigned from Adamah to Moshe,
even over them that had not sinned after the similitude of Adamah's transgression, who is the figure of him that was to come. But not as the
offence, so also [is] the free gift. For if through the offence of one many be dead, much more the unmerited (אלהים), and the gift favour of ALuaHiYM
by unmerited favour, [which is] by one man, YaHuWShuWaH
, hath abounded unto many. And not as [it was] by one that HaMaschiYach
sinned, [so is] the gift: for the mishpat [was] by one to condemnation, but the free gift [is] of many offences unto justification.
Therefore as by the offence of one [judgment came] upon all men to
condemnation; even so by the Tzedek ( righteousness) of one [the free gift came] upon all men unto justification of life.
For as by one man's disobedience many were made sinners, so by the
obedience of one shall many be made tzadik.( Righteous) Moreover the Torah entered, that the offence might abound. But where sin abounded, unmerited favour did much more abound: That as sin hath reigned unto death, even so might unmerited favour reign through Tzedek ( Righteousness) unto eternal
life by
. YaHuWShuWaH HaMaschiYach Aluheinu
For we walk by faith,
2 Korínthios 5
For we know that if our earthly house of [this] mishkan were dissolved, we
have a building of (אלהים), the house not made with hands, ALuaHiYM
eternal in the heavens For in this we groan, earnestly desiring to be clothed upon with our bayit which is from shamayim: If so be that being clothed we
shall not be found naked. For we that are in [this] mishkan do groan, being burdened: not for that we would be unclothed, but clothed upon, that
mortality might be swallowed up of life. Now he that hath wrought us for the
selfsame thing [is] (אלהים), who also hath given unto us the ALuaHiYM
earnest of the Ruwach. Therefore [we are] always confident, knowing that, whilst we are at home in the body, we are absent from : For we ALuaHiYM
halak (Walk) by emunah,( Faith) not by sight: We are confident, [I say], and
willing rather to be absent from the body, and to be present with . ALuaHiYM
Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of ; HaMaschiYach
that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad. Knowing therefore the terror of
, we persuade men; but we are made manifest unto ALuaHiYM ALuaHiYM
and I trust also are made manifest in your consciences. For we ;(אלהים)commend not ourselves again unto you, but give you occasion to glory on our behalf that ye may have somewhat to [answer] them which glory in
appearance, and not in heart. For whether we be beside ourselves, [it is] to or whether we be sober, [it is] for your cause ALuaHiYM :(אלהים)
. For the love of constraineth us; HaMaschiYach
because we thus judge, that if one died for all, then were all dead: And [that]
he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known
after the flesh, yet now henceforth know we [him] no HaMaschiYach
more.Therefore if any man [be] in , [he is] a new creature: HaMaschiYach
old things are passed away; behold, all things are become new. And all things
[are] of (אלהים), who hath reconciled us to himself by ALuaHiYM
and hath given to us the sherut YaHuWShuWaH , (ישוע) HaMaschiYach
haRitztzuy (the ministry of reconciliation); To wit, that (אלהים) ALuaHiYM
was in , reconciling the world unto himself, not imputing their HaMaschiYach
trespasses unto them; and hath committed unto us the Dvar HaRitztzuy (Message of Reconciliation). Now then we are ambassadors for
, as though (אלהים) did beseech [you] by us: HaMaschiYach ALuaHiYM
we pray [you] in ’s place, be ye reconciled to HaMaschiYach ALuaHiYM
For he hath made him [to be] sin for us, who knew no sin; that we .(אלהים)might be made the righteousness of (אלהים) in him. ALuaHiYM
With the heart man believeth to righteousness.
Rhomaios 10
Brethren, my heart's desire and (אלהים) tefillah ( Prayer) to ALuaHiYM
for Yisrael is, that they might be saved. For I bear them record that they have but not according to knowledge. a zeal of ALuaHiYM ,(אלהים)
For they being ignorant of ALuaHiYM (אלהים , )'s tzedakah ( righteousness)
and going about to establish their own tzedakah (righteousness), have not submitted themselves unto (אלהים). the tzedakah of ALuaHiYM
!!!! IMPORTANT !!!!
For the goal at which the Torah aims is towards the who HaMaschiYach
offers tzedakah to everyone that believeth.
That the man which doeth those things shall live by them. But the tzedakah which is of faith speaketh on this wise, Say not in thine heart, who shall
ascend into heaven? (That is, to bring down [from above]:) HaMaschiYach
Or, who shall descend into the deep? (that is, to bring up HaMaschiYach
again from the dead.)
But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the
word of faith, which we proclaim; That if thou shalt confess with thy mouth
and shalt believe in thine heart that Aluah YaHuWShuWaH ALuaHiYM
.hath raised him from the dead, thou shalt be saved (אלהים)
For with the heart man believeth unto tzedakah (righteousness); and with the mouth confession is made unto salvation.
For the scripture saith:
Whosoever believeth on Him shall not be ashamed. For there is no difference between the Yehuda and the Greek: for the same Master over all is rich unto
all that call upon him. For whosoever shall call upon the name YaHuWaH
shall be saved how then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?
and how shall they hear without a proclaimer?
And how shall they proclaim, except they be sent?
For Mosheh describeth the TZEDAKAH (righteousness) which is of the TORAH
As it is written: How beautiful are the feet of them that proclaim the good news of peace and bring glad tidings of good things But they have not
mishma'at (obedience) to the good news. For YashaYahuw saith, Master, who hath believed our report? So then faith [cometh] by hearing, and hearing by the (אלהים). But I say, Have they not heard? Yes verily, word of ALuaHiYM
their sound went into all ha eretz, and their words unto the ends of the
world. But I say, Did not YIsra’al know? First Mosheh saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will
anger you. But YashaYahuw is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But
to Yisrael he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people
. The faith of the gospel is that emotion of the mind, which is called trust or
confidence, exercised towards the moral character of , and YaHuWaH
particularly of the Savior.
Faith is an affectionate practical confidence in the . testimony of YaHuWaH
Faith is an affectionate practical confidence in the . testimony of YaHuWaH
Faith is a firm, cordial belief in the , veracity of YaHuWaH
in all the declarations of his word; or a full and affectionate confidence in the
certainty of those things which has declared, and because he has YaHuWaH
declared them.
The object of belief; a doctrine or system of doctrines believed; a system of revealed truths received by YaHuWaH
they heard only, that he who persecuted us in times past, now preacheth the
faith which once he destroyed.
Gal 1. Paulos,
a Shliach, (not of men, neither by man,
But by the , and
,
who raised him from the dead;)
And all the achim which are with me, unto the assemblies of Galatia: Chen
v'Chesed ( Favour)[be] to you and
, and [from] , Who gave
himself for our sins, that he might deliver us from this present evil world,
according to
To whom [be] kavod le olam va ed. ( Praise forever and ever)
Amein.
I marvel that how quickly you are being turned from the HaMaSHiYaCH who called you by His grace, to another good news which is not another; but
there are some that are troubling you, and desire to pervert the good
. But though we, or a Messenger from heaven, proclaim
any other good news unto you than that which we have proclaimed unto you, let him be accursed. As we said before, so say I now again, If any [man]
proclaim any other good news unto you than that ye have received, let him be accursed. For do I now persuade men, or ? or do I
seek to please men? for if I yet pleased men, I should not be the eved of
. But I certify you, Achim, ( brother) that the good news
which was proclaimed of me is not after man. For I neither received it of man, neither was I taught [it], but by the chazon (revelation) of
. For ye have heard of my conversation in
time past in the Yahadut' (Judaism), how that beyond measure I persecuted the , and wasted it: And profited in the
Yahuwdim' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
Above all else
Brothers and sisters in
Heed your calling
Immediately I conferred not with flesh and blood: Neither went I up to
Yahrushalom to them which were Shluchim (emissaries) before me; but I
went into Arabia, and returned again unto Demeskus. Then after shalosh shanim (three years) I went up to Yahrushalom to see Kefa, and abode with him fifteen days. But other of the Shluchim saw I none, save
. Now the things which I write unto you, behold,
, I lie not. Afterwards I came into the regions of Syria
and Kilikia; and was unknown by face unto the assemblies of YaHuWdaH
which were in : But they had heard only, that he which
persecuted us in times past now proclaimeth the emunah which once he
destroyed. And they (אלהים) in me.
The , or his truth and faithfulness.
Shall their unbelief make without effect?
Rom 3.
An open profession of gospel truth.
Your faith is spoken of throughout the whole world. Rom 1.
A persuasion or belief of the lawfulness of things indifferent.
Rhomaios 14
Him that is weak in the faith receive ye, [but] not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for hath received him.
Who art thou that judgest another man's servant? to his own master he
standeth or falleth. Yea, he shall be holden up: for is able to
make him stand. One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own
mind. He that regardeth the day, regardeth [it] unto ; and he that
regardeth not the day, to he doth not regard [it]. He that eateth,
, for he giveth thanks; and he that eateth
not, to YaHuWaH he eateth not, and giveth thanks. For none of
us liveth to himself, and no man dieth to himself. For whether we live,
; and whether we die, :
whether we live therefore, or die, .
.
But why dost thou judge thy brother? or why dost thou set at nought thy
brother? for we shall all stand before
. For it is written:
[As] , every knee shall bow to me, and every tongue
shall confess to . So then every one of us shall give account of
himself to (. Let us not therefore judge one another anymore:
but judge this rather, that no man put a stumblingblock or an occasion to fall
in [his] brother's way. I know, and am persuaded by , that
[there is] nothing unclean of itself: but to him that esteemeth anything to be unclean, to him [it is] unclean. But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Destroy not him with thy meat, for whom ha
died. Let not then your good be evil spoken of: For the
is not eat and drink; but tzedakah (righteousness),
and peace, and . For he that in these things
serveth [is] acceptable to , and approved of
men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the
. All things indeed [are] pure; but [it is] evil for that man who
eateth with offence. [It is] good neither to eat flesh, nor to drink wine, nor
[anything] whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have [it] to . Happy [is] he that
condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because [he eateth] not of faith: for
whatsoever [is] not of faith is sin.
Faithfulness; fidelity; a strict adherence to duty and fulfillment of promises.
Her failing, while her faith to me remains, I would conceal.
Children in whom is no faith.
Devarim 32 Ha azi (give ear)nu ha Shamayim ( heavens), and I will devara (speak); and Shema, ha eretz,( hear O earth) the words of my mouth. My teaching shall
drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:
Because (יהוה):
ascribe ye greatness unto . [He is] ha tzur (צּור),( Rock) His work
[is] perfect: for all His ways [are] mishpat ( right ruling):
(faithfulness) and without iniquity, just and right [is] he. They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a dor ikesh u petaltol (a perverse and crooked generation). Do ye thus repay
O foolish people and unwise? [is] not he avicha [that] ,(יהוה)
hath bought thee? hath he not made thee, and established thee? Zakar the yemot olam (days of old), consider the years of many generations: ask avicha ( father), and he will shew thee; thy zekenim ( elders), and they will tell thee.
When (most high) divided to the nations their inheritance, when he
separated the benai Adam, he set the bounds of the people according to the number of benai YIsra’al. For (יהוה)'S portion [is] His people;
Yaakov [is] the lot of his inheritance. He found him in a desert land, and in the waste howling wilderness; he led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her
wings: [So] (יהוה) alone did lead him, and [there was] no
strange god with him. He made him ride on the high places of ha eretz, that he might eat the increase of the fields; and he made him to suck honey out of the Tzur (צּור),(rock) and oil out of the flinty Tzur (צּור);( rock) Butter of
kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of chittah (wheat); and thou didst drink the
pure blood of the grape. But Yeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook Aloha (אלוּה) [which] made him, and lightly esteemed ha Tzur Yeshu'ah
They provoked him to jealousy with strange [gods], with .(יׁשּועה)abominations provoked they him to anger. They sacrificed unto devils, not to
to gods whom they knew not, to new [gods that] came newly ;(אלוּה)
up, whom your fathers feared not. Of the Tzur ( ּורצ ) [that] begat thee thou
art unmindful, and hast forgotten that formed thee. And when
saw [it], he abhorred [them], because of the provoking of his (יהוה)banim,(sons) and of his banot.(daughters) And he said, I will hide my face
from them, I will see what their end [shall be]: for they [are] a very forward generation, children in whom [is] no faith. They have moved Me to jealousy
with [that which is] not ; they have provoked Me to anger with their
vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation. For a fire is kindled
in mine anger, and shall burn unto the lowest hell, and shall consume ha
eretz with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. [They
shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray
hairs. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves
strangely, [and] lest they should say, Our hand [is] high, and
hath not done all this. For they [are] a nation void of counsel, neither (יהוה)[is there any] understanding in them. O that they were wise, [that] they
understood this, [that] they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Tzur
had shut them up? For (יהוה) had sold them, and (rock )(צּור)
their Tzur (צּור) [is] not as our Tzur (צּור), even our enemies themselves [being] judges. For their vine [is] of the vine of Sedom (סדם), and of the
fields of Amorah (עמרה): their grapes [are] grapes of gall, their clusters [are] bitter: Their wine [is] the poison of dragons, and the cruel venom of asps.
[Is] not this laid up in store with me, [and] sealed up among my treasures? To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come
upon them make haste. For (יהוה) shall judge His people, and
repent himself for his avadim, when he seeth that [their] power is gone, and [there is] none shut up, or left. And he shall say, Where [are] their gods,
[their] Tzur (צּור) in whom they trusted, Which did eat the fat of their
sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection. See now that I, [even] I, [am] he, and
[there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand. For I lift up my hand to shamayim, and say, I live forever. If I whet my glittering sword, and mine
hand take hold on mishpat; I will render vengeance to mine enemies, and will
reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the
captives, from the beginning of revenges upon the enemy. Rejoice, O ye nations, [with] his people: for he will avenge the blood of his avadim, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people. And Mosheh (מׁשה) came and spake all the words of this song
in the ears of the people, he, and Hoshea ben Nun. And Mosheh (מׁשה) made an end of speaking all these words to all Yisrael: And he said unto
them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this
Torah (ּתורה). For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over
Jordan to possess it.
And die in the mount whither thou goest up, and be gathered unto thy people; as Aharon thy brother died in mount Hor, and was gathered unto his
people: Because ye trespassed against me among benai YIsra’al at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of benai Yisrael. Yet thou shalt see the land before [thee];
but thou shalt not go thither unto the land which I give benai YIsra’al.
Tehillim 95
.
Let’s shout aloud to the Rock of our deliverance! Let’s come before His presence with thanksgiving.
Let’s extol Him with songs!
a great Sovereign above all mighty ones. In His Hand are the deep places of the earth.
The heights of the mountains are also His. The sea is His, and He made it. His Hands formed the dry land.
Oh come, let’s worship and bow down.
,
for
We are the people of His pasture, and the sheep in His care.
Today, oh that You would hear His Voice! Don’t harden Your heart, as at Meribah,
as in the day of Massah in the wilderness,
When Your fathers tempted Me, Tested Me, and saw My work.
Forty long years I was grieved with that generation,
and said, “It is a people that errs in their heart. They have not known My Ways.” Therefore I swore in My wrath, “They won’t enter into My rest.”
shalom
In His Name
Blessed be, in His name
'YaHuWaH be with you.' and they answered him, 'YaHuWaH bless
you.' "
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they heard that
YaHuWSCHuA passed by, cried out, saying, Have mercy on us, O YaHuWaH,
[thou] Ben David. An YaHuWSCHuA stood still, and called them, and said,
what will ye that I shall do unto you they say unto Him, YaHuWaH, that our
eyes may be opened. So YaHuWSCHuA had compassion [on them], and
touched their eyes: and immediately their eyes received sight, and they
followed him.
His servant and yours
shalowm in Righteousness
by the GRACE of YaHuWaH
keiYAH
nätzräya
Remember me and pray for me that YaHuWaH will be gracious unto me and
be merciful unto my sins which I have sinned against him. Peace be to them
that read and that hear these things and to their servants:
Amein and Amein
Freely ye have received, freely give
A rule necessary, and of great extent. A servant in the Gospel Vineyard,
though
worthy of his Comfortable support while in the work. Should never preach for
hire, or make a secular traffic of the Ruwach (spiritual work): what a scandal
is it for a man to traffic with gifts which he pretends, at least, to have
received from the Ruwach HaQodesh, of which he is not the master, but the
dispenser. He who preaches to get a living, or make a fortune, is guilty of the
most infamous sacrilege
