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