Zekeniam Y’Isra’EL
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:
"And יהוה said to mosheh , 'I am that which I am. [ehyeh asher ehyeh]' and he
said, 'so you will say to the sons of Y’isra’EL, "I am [ehyeh] has sent me to
you." 'and יהוה said further to mosheh, 'now you are to say to the sons of
Y’isra’EL, "YHWH, elohey of your fathers Abraham, Yitzchak [Isaac], and
Yaa’qob [Jacob], has sent me to you. this is my name forever, and this is my
memorial for generation to generation." ' "Shemoth 6:3," 'and I appeared to
Abraham, to Yitzchak, and to Yaa’qob as hashadday [the almighty]. and my
name, YHWH, was not well known (famous) to them.
YHWH, ELohey Tsebaoth, is his name.
The ministry of reconciliation
Message of Reconciliation
Torah sh’Bichtav
(Written Torah)
Who hath ears to hear, let him hear
Yahu(ah)shua
Bond: that which bundles together (as in a sheaf of grain) or ligaments which
hold the different members of a body together.
One of the greatest sadness in the unity and free bond of fellow Isra’Elites is the
self righteousness of many brethen to the point that they forget they have two
ears and one mouth. WE are all on a life times learning , each walking the
highway of YHWH, at different stages, i personally have walked 60 years with
my father, yet am humbled daily by his love to us, and our love to others, we all
have gifts to share, but we do not have all gifts in any one of us
Philippesios 2:1
If there be therefore any consolation in HaMashiyach, if any comfort of love, if
any fellowship of the Ruakh, if any loving kindness and mercies, Fulfil ye my
joy, that ye be likeminded, having the same love, being of One accord, of One
mind. Let nothing be done through strife or vain glory; but in lowliness of mind
let each esteem other better than themselves. Look not every man on his own
things, but every man also on the things of others.Let this mind be in you, which
was also in HaMashiyach Yahu(ah)shua ( שעיהו ): Who, being in the likeness of
Elohim, thought it not robbery to be equal with Elohim: But made Himself of no
reputation, and took upon Him the likeness of a servant, and was made in the
likeness of men: And being found in fashion as a man, He humbled Himself, and
became obedient unto death, even the death of the stauros (stake). Wherefore
Elohim also hath highly exalted Him, and given Him a Name which is above
every name:That at the Name of Yahu(ah)shua (יהושע) every knee should bow,
of [things] in heaven, and [things] in earth, and [things] under the earth;
We must endeavor to keep this unity - we do not create it. יהוה(Yahu(ah))
never commands us to create unity among believers. He has created it by His
Ruakh; our duty is to recognize it and keep it.
. This is a Ruakhual unity, not necessarily a structural or denominational unity.
It is evident in the quick fellowship possible among Näzärei of different races,
nationalities, languages, and economic classes.
. We can understand this unity of the Ruakh by understanding what it is not.
In a sermon on this text,
Charles Spurgeon pointed out some of the things that the text does not say.
· It does not say,
· It does not say,
· It does not say,
We can perhaps see a purpose יהוה(Yahu(ah)) has in preventing a structural
unity of the Set Apart right now, to keep misdirected efforts of the assembly
(such as ambitions for political power) from fulfillment. "It is not a desirable
thing that all assemblies should melt into one another and become one; for the
complete fusion of all assemblies into one ecclesiastical corporation would
inevitably produce another form of Popery, since history teaches us that large
ecclesiastical bodies grow more or less corrupt as a matter of course. Huge
Ruakhual corporations are, as a whole, the strongholds of tyranny and the
refuges of abuse; and it is only a matter of time when they shall break to pieces."
(Spurgeon)
"For the fellowship in the Gentile and Jewish believers were united was no
mere enrollment on a register of membership; it involved their union with
HaMashiyach by faith and therefore their union with each other as fellow-
members of his body." (Bruce)
We are confident that this unity is found in Yahu(ah)shua HaMashiyach, by the
Ruakh of יהוה(Yahu(ah)).
"We want unity in the truth of יהוה(Yahu(ah)) through the Ruakh of
.(Yahu(ah))יהוה
This let us seek after; let us live near to HaMashiyach, for this is the best way of
promoting unity.
Divisions in assemblies never begin with those full of love to the Savior."
(Spurgeon)
Ephesios 2:22
In whom ye also are builded together for an habitation of Elohim) through the
Ruach.
"What a fellowship rivets our gaze in the communion of saints! Where shall we
find its like? Gathered from east and west, from patriarchs of the prior and
laggards of the last times, from the courts of kings and the cabins of beggars,
from babes-in-arms and centenarians, right honourables and ragamuffins, from
the ranks of the learned and the ignorant, the pharisee and the publican, the
sharp-witted and the feeble-minded, the respectable and the criminal classes—
what a divine power must be put forth to mould all these incongruous elements
into one consentient [united in opinion] whole, stamped with one regenerate
likeness for evermore, the radiant image of the 'Alpha and Omega,' יהוה's Yoke
fellow and theirs, coequally David's Son and David's Eloahi!"
Rishonim Melekhim Alef 6:7
And the bayit,(house) when it was in building, was built of stone made ready
before it was brought thither: so that there was neither hammer nor axe [nor]
any tool of iron heard in the bayit (house), while it was in building.
This is a picture of how יהוה is again preparing His "living stones" outside
His Land so that we will be perfected and ready to fit together into the House
that He really wants to live in by the time He brings us back from exile. It would
not be fitting for us to continue to be corrected and disciplined after we are
already in the fullness of His presence and in a position to be a visible picture
for the nations of what kind of people He wants to dwell among. Like the
Sabbath, it must be fully prepared for in advance. The noise of iron is connected
in
Deut. 28:48
Therefore shalt thou serve thine enemies which(יהוה)יהוה shall send against thee,
in hunger, and in thirst, and in nakedness, and in want of all [things]: and he
shall put a yoke of iron upon thy neck, until he have destroyed thee.
with the curse of slavery to our enemies. Rabbinic writers say clashing iron is
most often heard in the context of war, so it is considered the sound of death,
and this was a place of life. Noise, as heard in children, is connected with
immaturity, and this is our time for the hacking to be done on us so that any
noise of pain or complaint is out of the way so we are ready for the place where
we must arrive already mature. When the Kingdom comes, it will be too late to
make more preparations. Josephus says the stones were polished and laid
together so smoothly and harmoniously that onlookers could not tell that any
tool had even been used on them, but seemed naturally united together, much as
masons do today with countertops which seem seamless when sanded.
Ephesios 3:17
That HaMashiyach may dwell in your hearts by faith; that you, being rooted
and grounded in love,
Kolossaeus 2:6-8
As ye have therefore received HaMashiyach Yahu(ah)shua) Eloahi, [so] walk ye
in Him:Rooted and built up in Him, and stablished in the faith, as ye have been
taught, abounding therein with thanksgiving Beware lest be anyone of you taken
captive throught philosophy and empty deceit, according the tradition of men
(oral tradition), after the elemental Ruakh (Ruakh) of the world, and does not
accord with the HaMashiyach.
Korínthios Alef 1:5-6
That in every thing you are enriched by him, in all utterance, and [in] all
knowledge;
Even as the testimony of HaMashiyach was confirmed in you:
The blessedness of unity among brethren
See how good and how pleasant it is for brothers to dwell together in unity
Like the precious oil on the head, Running down on the beard, The beard of
Aharon, Running down on the collar of his robes
Like the dew of Hermon, That comes down on the mountains of Tsiyon. For
there יהוה commanded the blessing,
Rom 10:3-4;
“For not knowing the righteousness of Elohim, and seeking to establish their
own righteousness,
they did not subject themselves to the righteousness of Elohim.
For the HaMashiyach is the goal of the ‘Torah unto righteousness’ to everyone
who believes.”
Their own righteousness: Aramaic, seeking to raise a justness by themselves—
by treating the “fences” they added to prevent accidental trespassing as if they
were equivalent to Torah, which in itself is adequate protection (Berkowitz),
thus raising the bar too high for the weak, weary, or exiled to ever attain
Rom 10:8
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;
His instruction is not impossible to obey
Deut. 30:11
For this mitzvah which I command you this day, it [is] not hidden from you,
neither [is] it far off.
contrary to some interpretations of Paul himself! Paul did take to heart Yaaqov’s
(James’) words, and changed his initial inclination to think that the Torah was
too difficult for those used to living as Gentiles. Yaaqov did advise a gradual
approach to transitioning into Torah-keeping
Acts 15:20ff,
But that we write unto them:That they abstain from pollutions of idols, and
[from] fornication, and [from] things strangled, and [from] blood.
but insisted on the ex-Gentiles’ staying in a position to learn every part of it. If,
as some say, the “righteousness…from faith” of v. 6 is in contrast with Torah,
why does Paul enlist Moshe in both cases to confirm his point? As in 3:31 to
read him as contradicting Moshe rather than upholding him
Deut. 27:26
Cursed [be] he that confirmeth not [all] the words of this torah to do them And
all the people shall say, Amen (אמן).
is to misconstrue and misrepresent Paul completely. Heralding: making it even
more “reachable” by those who would not otherwise hear. (vv. 14-15) But faith I
this case clearly relates to the confidence in the fact that we can indeed carry out
the Torah. Although it is more difficult for those still in exile among the nations
than when in community in the Land of Israel under our own ruler, still there is
not a double standard for Yehudah and for the House of Israel.
Ex. 12:49
One you shall be to him that is homeborn, and to the stranger that sojourneth
among you.
Num. 15:16
One torah and one manner shall be for you, and for the stranger that sojourneth
with you.
Paul affirmed this after at first holding Israel to a lower standard (as seen in
Galatians) until Yaaqov corrected him. (Acts 15 and Yaaqov’s epistle). No
matter what additional rules Yehudah adds to make it more difficult
Mat. 23:4,
For they bind heavy burdens and grievous to be borne, and lay [them] on men's
shoulders; but they [themselves] will not move them with one of their fingers.
we can return and we can carry out the pure, simple Torah, for the rightful King
of Yehudah is also the King of Israel. In fact, as the Hasidim know, we hasten
His coming by practicing Torah. Thereby we can establish a kingdom worthy of
His kingship by the time He arrives.
.The aim: the target, goal, purpose, desired outcome, the fulfilling result, the
point which ties together all study and practice of the Torah, which can only
provide a foretaste of the level of righteousness He offers (v. 3); Aramaic,
summation. Some translate it “the end”, which is legitimate if understood in the
sense of “the end justifies the means”, but not in the sense of the termination or
nullification, which is how it has usually been interpreted by Christians. Rather,
it is saying that the purpose of keeping the Torah is to establish the reign of King
Messiah. To follow the Torah without this as the goal is to miss the point and to
bring its curses (as in Deut. 27, 28) upon ourselves.
Their lack of knowledge is reflected in the fact that they are ignorant of יהוה 's
righteousness, and want to establish their own righteousness.
Paul has ably demonstrated in the first several chapters of Romans how futile
this is. Plainly put, by the deeds of the law no flesh will be justified.
Rom. 3:20
Therefore by the deeds of the Torah there shall no flesh be justified in his sight:
for by the Torah [is] the knowledge of sin.
Seeking to establish their own righteousness, have not submitted to the
righteousness of יהוה :
Israel had a lack of knowledge.
But that wasn't their only problem. They also had a moral problem: they have
not submitted to the righteousness of יהוה .
People cannot come to יהוה without the right information about the gospel but
information alone is not enough to save anyone.
There must be a radical submission to the righteousness of יהוה , putting away
our own righteousness.
Again, we cannot neglect the emphasis on personal responsibility.
All Paul's teaching of יהוה 's election and right to sovereign choice has not
diminished man's responsibility.
The contrast between יהוה 's righteousness and our attempts at righteousness.
Ivrim 5:12
For when for the time ye ought to be teachers,
ye have need that one teach you again which [be] the first principles of the
oracles of Elohim;
and are become such as have need of milk, and not of solid food.
Carnal state prevents Ruakhual growth
Yahu(ah)shua is the Yesod
unskilful in the word tzedek (righteousness)
Korínthios Alef 3:1-3
And I, achim, could not speak to you as to Ruakhual, but as to carnal, [even] as
to babes in HaMashiyach. I have fed you with milk, and not with meat: for
hitherto you were not able [to bear it], neither yet now are you able For you are
yet carnal: for whereas [there is] among you envying, and strife, and divisions,
are you not carnal, and walk as men? For every one that useth milk [is] unskilful
in the word tzedek (righteousness): for he is a babe. But solid food belongeth to
them that are of full age, [even] those who by reason of use have their senses
exercised to discern both good and evil.
We are all part of the family of יהוה (he calls them brethren), and that is the
problem.
Though they have the Ruakh HaQodesh ( Holy Ruakh)
unlike the natural man of
1Co. 2:14
But the natural man receives not the things of the Ruakh of Elohim (אלהים): for
they are foolishness to him: neither can he know [them], because they are
Ruakhually discerned.
Ruakh
they are not behaving like Ruakhual people, but like carnal - that is, fleshly -
people, like immature Näzärei (babes in HaMashiyach).
There is a significant debate as if there can be such a thing as a carnal Näzärei.
Some say it is a contradiction in terms, that Paul is really saying that these carnal
ones are not Näzärei at all.
Yet he clearly calls them brethren, and says they babes in HaMashiyach.
How could these terms be used of someone who is not a Näzärei?
These Näzärei, to some extent, are thinking and acting according to the flesh,
not the
Ruakh
Of course, the flesh does not dominate every aspect of their life, or they would
then have no evidence of being born again.
But Paul is addressing issues where they clearly are thinking and acting in a
carnal - that is, fleshly - manner.
"The carnal Näzärei is a child of והיה , born again and on his way to heaven,
but he is traveling third class." (Redpath)
is a portrait of the carnal Näzärei ; indwelt by the Ruakh, but mastered by the
flesh.
There is a difference between being fleshy
sarkinos, used in
2 Co. 3:3
[Forasmuch as ye are] manifestly declared to be the letter of HaMashiyach
ministered by us,
written not with ink, but with the Ruakh of the living Elohim (אלהים); not in
tables of stone, but in fleshy tables of the heart.
Ivrim 8:10
For this [is] the Brit that I will make with the beit Yisrael after those days, saith
the Master;
I will put My Torah into their mind, and write them in their hearts: and I will be
to them a Elohim, and they shall be to Me a people:
and being fleshly (the Greek word sarkikos, used here in this passage).
Fleshy is simply "made of flesh"; it can speak of the weakness that is common
to every fallen human.
Fleshly, when used of a person, means "characterized by the flesh."
It speaks of the one who can and should do differently but does not. Paul says
that the Corinthians were sarkikos.
Paul has spoken to us about three categories of men.
There is the natural man
1 Co. 2:14
But the natural man receives not the things of the Ruakh of Elohim (אלהים): for
they are foolishness to him: neither can he know [them], because they are
Ruakhually discerned.
who is patterned after Adamah and rejects the things of the Ruakh
There is the Ruakhual man
1 Co. 2:15
But he that is Ruakhual judges all things, yet he himself is judged of no man.
who knows the things of יהוה .
And there is the carnal man who knows the things of יהוה , yet in some
significant ways is still characterized by the flesh.
Shimon Kefa Alef 2:1
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and
all lashon hara,
Shimon Kefa Alef 2:2
As newborn babes, desire the sincere milk of the dvar, that ye may grow
thereby:
Logical: learned in the right order—milk before meat
Ivrim . 5:12ff
For when for the time ye ought to be teachers, ye have need that one teach you
again which [be] the first principles of the oracles of Elohim;
and are become such as have need of milk, and not of solid food. For every one
that useth milk [is] unskilful in the word tzedek:
for he is a babe. But solid food belongeth to them that are of full age,
[even] those who by reason of use have their senses exercised to discern both
good and evil.
so that the heavier parts are on an already-firm foundation; or mind-nourishing;
alt., pertaining to the Word [of YHWH].
Shimon Kefa Alef 2:3
If so be ye have tasted that Yahu(ah)shua [is] ki Tov.
Yahu(ah)shua. Palatable: The Greek term means useful, beneficial, manageable,
and mild, not bitter. This is probably an allusion to
Tehillim 34:8.
O taste and see the יהוה [is] good: Ashrei (happy) [is] the man [that] trusteth
in him.
To an outsider, the Torah seems bitter, restrictive, foreign--a “strange thing”
Hos. 8:12
I have written to him the great things of My Torah, [but] they were counted as a
strange thing.
but to one who knows He is part of Israel, when eaten, His words are a joy and
rejoicing to the heart.
Ever so many things: or, myriads of things; alt., great things. The more Sacred
(set apart) we become, the more He teaches us, and the more things we realize
we can no longer do, because we realize they are foreign to His way of thinking.
But for many years the assembly has considered the “Old Covenant (OT)” a
foreign thing, a thing of the past, something that just doesn’t fit with its culture
of liberal grace. But if we are far away from Him, which of the two has been the
one to leave?
Yirmeyahu 15:16
Thy Devarim were found, and I did eat them; and Thy Dvar was unto me the joy
and rejoicing of mine heart: for I am called by Thy Name, O(יהוה)יהוה Elohim
.Tzva'ot (אלהים)
8:16 Yeshayahu 2
Therefore thus saith Eloahi יהוה) יהוה, Behold, I lay in Tziyon for a
foundation a stone,
a tried stone, a precious corner [stone], a sure foundation: he that believeth
shall not make haste
The Aramaic targum says this "stone" is a "great, mighty, and terrifying king
. Compare "The stone that the builders rejected has become the chief
cornerstone"
Ps. 1An exhortation to praiseיהוהfor his mercy
Tehillim 118:
Oh, give thanks to יהוה, for He is good! Because His kindness is everlasting.
Let Yisra’ĕl now say, “His kindness is everlasting.”
Let the house of Aharon now say, “His kindness is everlasting.”
Let those who fear יהוה now say, “His kindness is everlasting.”
I called on Yah in distress; Yah answered me in a broad place.
!is on my side; I do not fear what man does to me יהוה
.is for me among those helping me; Therefore I look on those hating me יהוה
It is better to take refuge in יהוה Than to trust in man.
It is better to take refuge in יהוה Than to trust in princes.
All the gentiles surrounded me, In the Name of יהוה I shall cut them off.
They surrounded me, Yea, they surrounded me; In the Name of יהוה shall I cut
them off.
They surrounded me like bees; They were extinguished like burning thorns; In
the Name of יהוה I shall cut them off.
Pushing, the enemy pushed me to fall, But יהוה helped me.
Yah is my strength and song, And He has become my deliverance.
The voice of rejoicing and deliverance Is in the tents of the righteous; The right
hand of יהוה is doing mightily.
The right hand of יהוה is exalted, The right hand of יהוה acts mightily
Let me not die, but live, And declare the works of Yah.
Yah has punished me severely, But did not give me over to death.
Open to me the gates of righteousness; I enter through them, I thank Yah.
This is the gate of יהוה, The righteous enter through it.
I thank You, For You have answered me, And have become my deliverance.
The stone which the builders rejected Has become the chief corner-stone.
This was from יהוה, It is marvellous in our eyes.
This is the day יהוה has made, Let us rejoice and be glad in it.
I pray, O יהוה, please save; I pray, O יהוה, please send prosperity.
Blessed is He who is coming in the Name יהוה We shall bless you from the
House of יהוה.
is Ěl, and He gave us light; Bind the festal offering With cords to the יהוה
horns of the altar.
You are my Ěl, and I praise You; You are my Elohim, I exalt You.
Give thanks to יהוה, for He is good! For His kindness is everlasting.
Ivrim 6:5
And have tasted the good the Word of Elohim, and the powers of the Olam
Hazeh to come,
Shimon Kefa Alef 2:4
Kiv-Int-link.gifTo whom coming, [as unto] a living stone, rejected indeed of
men, but chosen of Elohim, [and] precious,
Shimon Kefa Alef 2:5
Ye also, as living stones, are built up a Ruakhual house, an set apart kehunah, to
offer up Ruakhual sacrifices, acceptable to Elohim by Yahu(ah)shua
HaMashiyach
Yahu(ah)shua
Eloneinu Yahu(ah)shua HaMashiyach
In His Name
blessed be, in His name
'YHWH be with you.' and they answered him, 'YHWH bless you.' "
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they heard that
Yahu(ah)shua (
passed by, cried out, saying, Have mercy on us, O YHWH, [thou] Ben ( יהושע
David. And
Yahu(ah)shua stood still, and called them, and said, What will ye that I shall do
unto you?
They say unto Him, YHWH, that our eyes may be opened. So Yahu(ah)shua had
compassion [on them], and touched their eyes: and immediately their eyes
received sight, and they followed him.
His servant and yours
Shalom in Righteousness
by the GRACE of YHWH
keiYAH
nätzräya
Remember me and pray for me thatיהוהwill 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 Ruakh (Ruakhual work): what a scandal is it for
a
man to traffic with gifts which he pretends, at least, to have received from the
Ruakh
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
The Everlasting Covenant is The Sabbath
Eloneinu Yahu(ah)shua HaMashiyach be with your Ruakh