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, "יהוה, 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, יהוה, was not well known (famous) to them.

.ELOHEY Tsebaoth, is his name ,יהוה

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

Who hath ears to hear, let him hear.

Yahu(ah)shua

Ecc 3:1

To everything there is a season, and a time to every purpose under the heaven:

Galates 3:12

And the Torah is not of faith: but, the man that doeth them shall live in them.

The Torah: Here, probably shorthand for “the Works of the Torah”.

Keeping the law though it indeed brings life it cannot annul the curse of past

disobedience.

Vayikra18:4

Ye shall do my mishpatim, and shomer Mine Chukkah (ordinances), to halak (הלך)

therein:

ANI יהוה Eloheichem. Ye shall therefore keep My Chukkah, and My mishpatim:

which if a man do, he shall live in them:

Neither the place from which we are coming nor the place we are being brought sets

the rules for how we are to act, but the One who is bringing us there does. To Halak

(to walk): Actively participate in bringing about His Kingdom; it will not just

"happen" magically. It is up to Y’Isra’EL to accomplish this. If we are not willing to

die to self to get it done, who else will ever be willing to? This path is not for the

lazy; like a shark, we must keep moving to stay alive. Notice how many places יהוה

took us on the way to the Land; we cannot just rest on our laurels and retire.

Customs: traditions, rituals, everyday actions or those done repeatedly, such as the

holy days each week or year. Legal procedures: more random occurrences having to

do with societal order; special situations needing a particular ruling, such as what to

do if your ox gores someone or you accidentally poke your slave's eye out. It might

not refer to an actual ox, but we can draw analogies for what to do if your dog bites a

child. The Torah gives us all that we need to settle any such dispute.

Devarim 4:1

Ve atah (Now therefore) Shema, Y’Isra’EL, unto the chukkim and unto the

mishpatim, which I melammed (teach) you

, for to do [them], that ye may live, and go in and yaresh (possess) ha eretz which יהוה

Elohim (אלהים) of your avot giveth you.

Leave it to Moshe! What is his reaction to seemingly being let down by יהוה? He

teaches. He was told to prepare Y’hoshua, and he does this indirectly, by preparing

the people to follow Yahu(ah)shua. Mosheh knows that the only way he will get to

go into the Land is if his teachings accompany the people there. His request was

refused, so he just does what needs to be done for the sake of the covenant. He does

not storm out and threaten to go worship Ba’al instead; he does increase his

replacement’s strength by strengthening those Yahu(ah)shua will lead. He gives the

people a “formula”: If you do this, then, unlike me, you will live, and go in and

possess the Land. He is also teaching us how to go Home, if we will listen. This

time: Their parents had not listened (or taken heed--a term which includes hearing

intelligently, consent, and obedience). Since Moshe will not be going with them to

the Land, this is his last occasion to prod them to do better. “Listen” does not do

justice to the meaning of the word used here: shema’. It implies obedience. Acting

on what we see in the Torah is a crucial part of such listening. But we cannot obey if

we are not careful to hear exactly what is being said. He does not wish to tell us a

third or fourth time, after we screw up. We need to pay attention and let nothing

distract us. This may be another reason Mosheh repeated the commands when they

were in a more ordinary place, rather than at Mt. Sinai with all of its “special effects”,

which would seem surreal. It counts more this time as well, because we are about to

take the Land. Do we want to stay there once we arrive? We have heard it before,

but this time we must really hear it and put our hands to it. Only this will keep fresh

in our memory what we have seen in the “mirror” it gives us with which to examine

ourselves.

(Yaaqov/ James 1:22ff)

But be ye doers of the Word, and not hearers only, deceiving your own selves. For if

any be a hearer of the word, and not a doer, he is like unto a man beholding his

natural face in a glass: For he beholdeth himself, and goeth his way, and straightway

forgetteth what manner of man he was. But whoso looketh into the perfect Torah of

liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the

work, this man shall be blessed in his deed. If any man among you seems to be

religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion

[is] vain. Pure religion and undefiled before Elohim (אלהים) and the Father is this, to

visit the fatherless and widows in their affliction, [and] to keep himself unspotted

from the Olam Hazeh.

It shows us specifically who we were—people who both accepted יהוה’s yoke at

Sinai and worshipped the golden calf, who both grumbled against Mosheh and

brought more than was necessary to build the Tent of Appointment. It lets us

understand our inclinations in both directions. Listening also means accepting the

teaching (literally prodding) that our fathers did not do well enough, so Mosheh had

to keep setting the mirror back in front of us. We have to remember what we see

here. We cannot retain our own outlook, opinion, or habits. We must do more than

be able to repeat what we have heard; our ways must change. When we truly learn,

we will not need to be constantly reminded. Old dogs might not learn new tricks, but

we are to be sheep, not dogs! “This time” applies not just to his own contemporaries,

but all of Y’Isra’EL for all time, which means us as well. We are in the same

position, needing to get back to our Land. Survive: If Moshe was being kept out of

the Land for one infraction, how much more strict would be the expectations once

they got into the Land? These are the guard rails and the lines within which we must

stay if we want life in Y’Isra’EL to work—whether in the Land itself or in the

Y’Isra’ELite communities forming to get us there. We must learn them quickly.

They must become second nature to us, because our life—and our children’s--

depends on it. Some are obsessed with eternal life; this is what gives Christianity its

power. But Yahu(ah)shua said the way to eternal life is to keep these commandments.

Mat. 19:16ff

And, hinnei, one came and said unto Him, Good Master, what good thing shall I do,

that I may have eternal life?

And he said unto Him, Why callest thou Me tov? [There is] none tov but one, [that

is], EL: but if thou wilt enter into life of the world to come, keep the commandments

of EL. He saith unto Him, Which? Yahu(ah)shua (יהושע) said, "Thou shalt do no

murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear

false witness," Honour thy father and [thy] mother: and, Thou shalt love thy

neighbour as thyself. The young man saith unto Him, "All these things have I kept

from my youth up: what lack I yet? Yahu(ah)shua (יהושע) said unto Him, "If thou wilt

be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have

treasure in shamayim: and come [and] follow Me." But when the young man heard

that saying, he went away sorrowful: for he had great possessions. Then said

Yahu(ah)shua (יהושע) unto His taught ones, Truly I say unto you, That a rich man

shall hardly enter into the Malkut Shamayim. And again I say unto you, It is easier to

pass a large rope through the eye of the needle, than for a rich man to enter into the

Malkut Elohim. When His taught ones heard [it], they were exceedingly amazed,

saying, Who then can be saved? But Yahu(ah)shua (יהושע) beheld [them], and said

unto them, With men this is impossible; but with Elohim all things are possible.

Fullness of life not just in “eternity”, but now, depends on this. We experience

eternity even now through it. It shows us that we—especially the Northern

Kingdom--were dead before, and Torah has brought us the way to life—how to do

away with selfishness, which others expect to mean death but which really liberates

us. For our situation, it can also be translated "that you may revive”. Prescribed

boundaries: Limits, rulings, and enactments added to the initial commands He gave at

Sinai (see vv. 13-14) for special purposes, when particular instances came up in the

wilderness that needed further clarification

Ex. 18:16-23

When they have a matter, they come unto me; and I shofat between one and another,

and I do make [them] know the statutes of Elohim, and his Torah. And Mosheh

father-in-law said unto him, The thing that thou doest [is] not good. Thou wilt surely

wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy

for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I

will give thee counsel, and Elohim shall be with thee: Be thou for the people's

representative before Elohim, that thou mayest bring the causes unto Elohim: And

thou shalt teach them ordinances and Torah, and shalt shew them the way wherein

they must halak, and the work that they must do. Moreover thou shalt provide out of

all the people able men, such as fear Elohim, men of truth, hating dishonest gain; and

place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of

fifties, and rulers of tens: And let them shofat the people at all seasons: and it shall be,

[that] every great matter they shall bring unto thee, but every small matter they shall

shofat: so shall it be easier for thyself, and they shall bear [the burden] with thee. If

thou shalt do this thing, and Elohim command thee [so], then thou shalt be able to

endure, and all this people shall also go to their place in peace.

the man gathering sticks on the Sabbath

Num. 15:32-35

And while the benai Y’Isra’EL were in the wilderness, they found a man that

gathered sticks upon Yom Shabbat. And they that found him gathering sticks brought

him unto Mosheh and Aharon, and unto all the congregation.And they put him in

ward, because it was not declared what should be done to him. And יהוה said unto

Mosheh: The man shall be surely put to death: all the congregation shall stone him

with stones without the camp.

or gathering a double portion of manna the day before the Sabbath

Ex. 16:22ff

And it came to pass, [that] on the sixth day they gathered twice as much lechem, two

omers for one [man]: and all the rulers of the congregation came and told Mosheh.

And he said unto them:This [is that] which יהוה hath said: Tomorrow [is] Shabbaton

(day of rest) HaQodesh Shabbat unto יהוה : bake [that] which ye will bake [today],

and see the that ye will seethe; and that which remaineth over lay up for you to be

kept until the morning. And they laid it up till the morning, as Mosheh bade: and it

did not stink, neither was there any worm therein. And Mosheh said: Eat that today;

for today [is] a shabbat unto יהוה : today ye shall not find it in the field. Sheshet

yamim ye shall gather it; but on yom hashevi'i, [which is] the Shabbat, in it there

shall be none. And it came to pass, [that] there went out [some] of the people on yom

hashevi'i for to gather, and they found none. And יהוה said unto Mosheh:

How long refuse ye to keep My mitzvah and My Torah?

See, for that יהוה hath given you the Shabbat, therefore he giveth you on the sixth day

lechem of two days; abide ye every man in his place, let no man go out of his place

on yom hashevi'i. So the people rested on yom hashevi'i. And the Beit Y’Isra’EL

called the name thereof Manna: and it [was] like coriander seed, white; and the taste

of it [was] like wafers [made] with honey. And Mosheh said: This [is] the thing which

commandeth, Fill an omer of it to be kept for your generations; that they may יהוה

see lechem wherewith I have fed you in the midbar, when I brought you forth from

the eretz of Mitzrayim. And Mosheh said unto Aharon:Take a pot, and put an omer

full of manna therein, and lay it up before יהוה, to be kept for your generations. As

commanded Mosheh, so Aharon laid it up before the Testimony, to be kept. And יהוה

the benai YY’Isra’EL did eat manna forty years, until they came to a eretz inhabited;

they did eat manna, until they came unto the borders of the eretz of Kenaan.

Now an omer [is] the tenth [part] of an ephah.

They set a precedent for later rulings where specifics are not given in the Torah but

where unity is needed, but the underlying principles should be taught before the

problems come up. Moshe could not rule on every situation; he recognizes the need

to make sure the leaders who are under him know what is right and wrong, so that

they can interpret the smaller matters, and so they can teach the people to govern

themselves and judge according to the precedents he has already set. Past rulings are

now the law. Some examples are in

Legal procedures: verdict between two or more ways of interpreting. He does not

even include the Torah in this verse. He is identifying a problem are: we need to

listen not just to the Torah but to the rulings made (in accordance with Torah) by our

properly-constituted authorities, and Moshe counts this as just as important. One of

our biggest obstacles is an inability to listen to what the people in charge say, for to

those under their jurisdiction, they are “torah” just as much as Moshe’s own rulings

are. Unless specified as “this time only”, they are no longer circumstantial; they are

binding once the ruling has been made. The particulars may not turn out to be the

same for everyone; what one judge rules will be binding on those under his

jurisdiction, but not necessarily his neighbors, though every ruling must be

“constitutional”—according to the broader principles of the Torah. Many of us had to

rebel to break free from what held us captive, but now we need to learn to submit to

the pain of being taught by proper Torah authorities, no matter how much danger

there may be of abuse, because this is the only path home. If you think too much of

yourself to be taught, you are a goat, not a sheep, for goats are scattered, seeking

what interests them, while sheep stay together and are there for one another, as well

as being teachable. The Hebrew word for “teach” means “to prod with a sharp stick”.

If we submit, we will live. The prodding reveals our potential, and we move into the

place we are meant to take. We have to be in a certain place to receive life; rebels

never truly live. The way that seems right to a man ends in death. (Prov. 14:12)

Every time we were arrogant and thought we knew better than Moshe, people ended

up dead. Follow the rules, walk in the order established, or you will not even live to

see the Land, let alone stay there, as Moshe learned after putting things in the wrong

order only once. Do not imagine that going back to Y’Isra’EL will be like

Disneyland; the return of the lost sheep is only the beginning. It is only one step, as

important as it is. It is not just sitting there for the taking; it will not just be given to

us. We have to take possession, and there are other people to dispossess—not

Yehudah, but others who wish to hold onto the Land in the name of another elohim.

Do not spiritualize this away by saying it is really about Yahu(ah)shua, the later

Yahu(ah)shua, because it is not an abstract calling, but reality.

Yechezk’el 20:11

And I gave them my chukkot, and shewed them My Mishpatim, which [if] a man do,

he shall even live in them.

Yechezk’el 20:13

But the Beit Y’Isra’EL rebelled against me in the wilderness: they walked not in My

chukkot, and they despised My mishpatim, which [if] a man do, he shall even live in

them; and My Shabbatot they greatly polluted: then I said, I would pour out my fury

upon them in the wilderness, to consume them.

Yechezk’el 20:21

Notwithstanding the children rebelled against me: they walked not in My chukkot,

neither kept My mishpatim to do them, which [if] a man do, he shall even live in

them; they polluted My Shabbatot: then I said, I would pour out my fury upon them,

to accomplish My anger against them in the wilderness.

The children repeated the same error, partly because their parents, realizing that their

own hope of entering the Land was lost, did not teach their children to love or obey

.יהוה

Ezra Nehemiah 9:29

And testifiedst against them, that thou mightest bring them again unto thy law: yet

they dealt proudly, and hearkened not unto thy mitzvot, but sinned against thy

mishpatim, (which if a man do, he shall live in them;) and withdrew the shoulder, and

hardened their neck, and would not hear.

A person: literally, Adam. Thrive: or, be revived. This is an allusion to

Va-Yiqra (Leviticus) 18:5

Ye shall therefore keep My Chukkah, and My mishpatim: which if a man do, he shall

live in them:

ANI יהוה.

For that we need the blood of the Lamb.

But the blood of the Lamb was implicit in the Covenant from the very beginning.

For did not Y’Isra’EL kill the Passover lamb before her deliverance from Egypt?

In so doing she was accepting expiation from past sins by the blood

Rev 13:8

And all that dwell upon the eretz shall worship him,

whose names are not written in the sefer of life of the Lamb slain from the foundation

of the world.

Korínthios Alef 5:7

Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.

For even HaMashiyach our Passover is sacrificed for us: Therefore let us keep the

feast, not with old leaven, neither with the leaven of malice and wickedness; but with

the unleavened [lechem] of sincerity and truth.

Rhomias 5:10

For if, when we were enemies, we were reconciled to Elohim (אלהים) by the death of

His Son, much more, being reconciled, we shall be saved by His life.

Enemies: Aram., Ba’a’ D’bub, the equivalent of the Heb. Ba’al-z’bub. Saved:

rescued and restored to wholeness. If His death accomplished all these things for us,

how much more will His life, which is now operative within those who trust Him,

enable us to live in such a way as to avoid deserving His wrath? Most notably, the

expression of His love can flow through us (v. 5) to those with whom we have

differences (chapter 15); compare

Yochanan 1:4

In Him was Chayim; and the Chayim was the Ohr (light) of men.

The light is the truth of Elohim which makes us free

Physical manifestation: possibly similar to the Malbim’s concept of hitgalmut

("fleshing out"). In other words, what יהוה intended actually did come about.

Encamped temporarily: pictured by the temporary dwellings at the Feast of

Booths/Sukkoth, when he was born, also foreshadowing the age when יהוה will dwell

permanently among His people. Glory, radiant shining: aspects of the image of

Elohim that had been retracted when Adam sinned, but the Second Adam regained

them. Only-begotten son: probably a Greek translation of the Hebrew yachid, which

means “unique” and specially-beloved, as Yitzhaq was to Avraham, as if his only son,

though he actually had other sons. Yahu(ah)shua bears a special relationship to the

Father since he faithfully maintained the image of Elohim that Adam (the only other

“son of Elohim” who was ever without sin) did not. This term is also used in a special

sense of the king of Y’Isra’EL, being first used this way of Shlomo.

Tehillim 2:7;

Chron. 22:10; 28:6

This is the chief relation Yahu(ah)shua will have to us.

Yochanan 8:32

And ye shall know the emet, and the emet shall make you free.

It is tied up with obedience to Elohim's law

Yochanan 3:21

But he that doeth truth cometh to the light, that his deeds may be made manifest, that

they are wrought in Elohim (אלהים).

“But he that doeth truth cometh to the light, that his deeds may be made manifest,

that they are wrought in Elohim.”Yahu(ah)shua set the perfect example of keeping his

Father's Law

Shimon Kefa Alef 2:21-22

For even hereunto were ye called: because HaMashiyach also suffered for us, leaving

us an example, that ye should follow his steps: Who did no sin, neither was guile

found in His mouth:

Example: model, pattern, or paradigm, literally “under-letter”, from a practice of

allowing children to trace a stencil-like guide when beginning to learn to write the

letters of the alphabet. Deceit: here, craftiness, specifically meaning to lure someone

with bait to become one’s prey.

Yeshayahu 53:9

And He made His grave with the wicked, and with the rich in His death; because He

had done no violence, neither [was any] deceit in His mouth.

Began to appoint: though He was expected to be buried perhaps in a common grave

with the others crucified beside Him, this was changed at the last minute by an

influential man. Criminals: thieves, and possibly revolutionaries against the Romans.

Violent: proud; alt., wealthy or influential, but this seems backwards, since it was His

burial that was with the wealthy. Some manuscripts, however, including the Dead Sea

Isaiah Scroll, have one additional letter that changes "wealthy" (ashir) to "evildoers"

(osey-ra), and this seems to fit the parallelism better.

Who did no sin ...

”But it is not just Yahu(ah)shua' example of obedience.

When he says

Yochanan 6:63

It is the Raukh that quickeneth; the flesh profiteth nothing: the words that I speak

unto you, [they] are Raukh, and [they] are life.

He means that it is the Raukh (spirit) that will bring us up out of the grave.

And what is the Ruakh (Spirit)?

The words that I speak unto you, [they] are Raukh (spirit), and [they] are life.

Yochanan 6:68

Then Shimon Kefa answered him, Eloahi, to whom shall we go? thou hast the words

of eternal life.

And where did Yahu(ah)shua get those

Yochanan 12:49

For I have not spoken of myself; but Ha AVI which sent me, he gave me a

commandment,

What I should say and what I should speak. And I know that his commandment is

life everlasting:

Whatsoever I speak therefore, even as Ha AVI said unto Me, so I speak.

When Yahu(ah)shua says,

“And I know that his commandment is life everlasting” is he not echoing the promise

of the Covenant “which if a man do, he shall live in them”?

Before he died for the sins of the world Yahu(ah)shua prayed

(Jn 17:3),

And this is life eternal, that they might know Thee the only true Elohim (אלוה), and

Yahu(ah)shuaישוע) HaMashiyach, whom Thou hast sent.

“And this is life eternal, that they might know thee the only true Elohim, and

Yahu(ah)shua haMoschiach, whom thou hast sent.”

Yochanan clarifies

1 Yochanan 2:3-4

And hereby we do know that we know Him, if we keep His Mitzvot. He that saith, I

know Him, and keepeth not His Mitzvot, is a liar, and the emet is not in him.

Earlier Yahu(ah)shua had told the hypocrites in the ministry of his day

Yochanan 8:55

Yet ye have not known him; but I know him: and if I should say, I know him not, I

shall be a liar like unto you: but I know him, and keep his saying.

”Now the Torah

that most profound Book on all life and death matters — seems strangely silent on

life after death.

So where did Yahu(ah)shua find the resurrection mentioned in the Torah?

MattiYahu 22:31

But as touching the resurrection of the dead, have ye not read that which was spoken

unto you by Elohim (אלהים), saying,

I am the Elohim of Avraham, and the Elohim of Yitzchak, and the Elohim of Yaakov?

Elohim (אלהים) is not the Elohim (אלהים) of the dead,

but of the living.

And when the multitude heard [this], they were astonished at His teaching.

Yahu(ah)shua cites the beginning of Elohim’s revelation to Mosheh

Shemot 3:6

Moreover he said, I [am] the Elohim of thy father, the Elohim of Avraham, the

Elohim of Yitz'chak, and the Elohim of Yaakov. And Mosheh hid his face; for he was

afraid to look upon Elohim.

He apparently had been taught enough by his parents before Pharaoh's daughter

adopted him that he recognized these names and knew enough to fear יהוה.

By Yahu(ah)shua’ reasoning this implies a resurrection

for He that made himself Y'Isra'el’s Elohim “is not the Elohim of the dead, but of the

living

The promise of the resurrection is right there in the Ten Commandments!

And the promise of eternal life is in keeping the commandments

“which if a man do, he shall live in them”.

MattiYahu 19:17

And he said unto Him, Why callest thou Me tov? [there is] none tov but one,

[that is], EL: but if thou wilt enter into life of the world to come,

Keep the commandments of EL.

(selah/pause)

Expanding his word we read

Yochanan 3:3

Yahu(ah)shua (ישוע) answered and said unto him, Truly, Truly, I say unto thee, Except

a man be born again, he cannot see the Malkut Elohim (אלהים).

Born again: or, born from above; Aramaic, birthed from the hierarch.

The idea of rebirth is celebrated in the new moon festivals, and, it being night (v. 2),

Yahu(ah)shua was probably gesturing toward the moon as he said these words. The

moon disappears for three days, then is “reborn”. The Hebrew word for “month” is

“renewal”, and likewise, this renewal is not a one-time event...

Korinthos Alef 15:50

Now this I say, achim, that flesh and blood cannot inherit the kingdom of Elohim

.neither doth corruption inherit incorruption ;(אלהים)

Galates 4:26

But Yerushalayim which is above is free, which is the mother of us all.

Yerushalayim above: or, former Yerushalayim; Aramaic, the highest Yerushalayim.

By tradition, the heavenly Yerushalayim hangs in another dimension directly above

the earthly city, which forms its “shadow” even as the earthly tabernacle was a replica

of the Temple in heaven.

Heb. 8:5

Who serve unto the example and shadow of heavenly things, as Mosheh was

admonished of Elohim when he was about to make the tabernacle: for, See, saith He,

[that] thou make all things according to the pattern shewed to thee in the mount.

So, while the shadow is an accurate way to begin learning about the shape of

something, it is not the thing itself

. Yitzhaq Luria said, “Woe to the one who sees only the garment and fails to see the

man beneath it.” That man is HaMashiyachthe main point of the Torah

Rom. 10:4

For the goal (purpose) at which the Torah aims is towards the HaMashiyach who

offers tzedakah (righteouness) to everyone that believeth.

Using it for anything else is misuse.

Honour thy father and thy mother: that thy days may be long upon the eretz which

Eloheihem giveth thee יהוה

We have physical fathers and mothers which give us physical life . What

Yahu(ah)shua says is that there is also

a Father and Mother “in heaven”

to give us Spiritual life.

The Spiritual birth is real and therefore necessitates a resurrection from the dead.

Kolossai 1:17

And He is before all things, and by Him all things hold together. And He is the head

of the body, the Assembly: who is the beginning, the firstborn from the dead; that in

all [things] he might have the preeminence. For it pleased [ha Avi] that in him should

all fulness dwell;

Physical birth does not give us eternal life.

We must be born again.

The Covenant called “a Renewed covenant”

in

YirmeYahu 31:31

Hinneh, the days come, saith יהוה, that I will make a new covenant with ha bayit

Y’Isra’EL, and with ha bayit Yehudah: Not according to the covenant that I made

with their avot in the day [that] I took them by the hand to bring them out of ha eretz

Mitzrayim; which my covenant they brake, although I was an husband unto them,

declares יהוה: But this [shall be] the covenant that I will make with ha bayit

Y’Isra’EL; After those days, saith יהוה, I will put My Torah in their inward parts, and

write it in their hearts; and will be Eloheihem, and they shall be My people.

Not like: in that “they violated it” (broke it in two, split or cracked it—as Moshe did

with the physical tablets on which יהוה had written it, in perfect symbolism of what

they had done). The Aramaic interprets “violated” as “changed”—the very thing the

Northern Kingdom, after being exiled and even after being introduced to Yahshua,

tried to claim יהוה had done! In all other ways, a renewed covenant must be as much

like the original as possible, with only minor adjustments to reflect a change that may

have taken place in the situation of one party or the other since the first was made.

Though I fulfilled…: LXX, and I disregarded them.

HaMashiyach supercedes the Levitical system

Only he who made the law, the lawgiver, whos, signature is wriiten in blood, could

effect change in the law

Ivrim 8

Now of the things which we have spoken [this is] the sum: We have such an Kohen

HaGadol, who is set on the right hand of the throne of the Majesty in the heavens;A

minister of the sanctuary, and of the true tabernacle, which the Master pitched, and

not man. For every Kohen HaGadol is ordained to offer gifts and these zevakhim

(sacrifices): wherefore [it is] of necessity that this man has somewhat also to offer.

For if he were on earth, he should not be a kohen, seeing that there are Kohanim that

offer gifts according to the Torah: Who serve unto the example and shadow of

heavenly things, as Mosheh was admonished of Elohim when he was about to make

the tabernacle: for, See, saith He, [that] thou make all things according to the pattern

shewed to thee in the mount. But now hath he obtained a more excellent ministry, by

how much also he is the mediator of a better Brit, which was established upon better

promises.

For if that first [Covenant] had been faultless, then should no place have been sought

for the second.

For finding fault with them, He saith: Behold, the days come, saith the Master, when

I will make a renewed Brit with the beit Y’Isra’EL and with the beit Yehudah:

Not according to the Brit that I made with their fathers in the day when I took them

by the hand to lead them out of the land of Mitzrayim; because they continued not in

My Brit, and I regarded them not, saith the Master. For this [is] the Brit that I will

make with the beit Y’Isra’EL 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 they shall not teach every man his neighbour, and

every man his brother, saying, Know the Master: for all shall know Me, from the least

to the greatest. For I will be merciful to their unrighteousness, and their sins and their

iniquities will I remember no more. In that He saith:

A Brit (renewed) Hadassah,

He hath made the first old.

Now that which decayeth and waxeth old [is] ready to vanish away.

Necessitates eternal life:

There was nothing wrong with Elohim's Covenant and therefore

is the very same Covenant

it is simply that most of YI'sra'el has yet to taste of the fruits of that Covenant.

It is the Spiritual side of Elohyim’s Covenant which bears the fruit of eternal life.

The Renewed Covenant has the same Elohim as at Sinai, nothing “new” there.

And it is made with the exact same people

With the house of Y’Isra’EL and with the house of Judah".

And the requirement that the law be written in our heart is exactly the same as at

Sinai!

Shemot 19:4

Ye have seen what I did unto the Mitzrites, and [how] I bare you on eagles' wings,

and brought you unto myself.Now therefore,

if ye will obey MY Kol indeed, and keep MY Brit, then ye shall be a peculiar

treasure unto Me above all people: for all the earth [is] Mine:

And ye shall be unto Me a Mamlakah Kohenim, and an Qadosh nation.

These [are] the Devarim which thou shalt speak unto the Benai YY’Isra’EL.

Isn’t יהוה not everywhere? Yes, yet there are places where He especially allows

Himself to be met--places of His hospitality, so to speak. Sinai has the same numeric

value as "sullam", the Hebrew word for "stairway" like the one Yaaqov saw in his

dream and deduced was an entrance to the heavenlies. Sinai and the Temple later

built there, with staircases of its own, were portals of holiness that required taking off

one's shoes in reverence. You have seen: They had no excuse not to trust Him. But

they also saw that He did not treat them the same way, though He clearly could have.

He had “beaten up” her old boyfriend, but it was His express decision not to do the

same to her. Moshe now sees the fulfillment of the sign יהוה had given him in 3:12.

had said, in effect, if you do יהוה .had offered it to him, and he proved it was real יהוה

the job, you will return to this same place. Moshe had to move into the arena before

would prove that He was really the one speaking and that He really could provide יהוה

for Y’Isra’EL. He was to try יהוה through his actions, not his words. He would prove

Himself if Moshe first proved himself. He has pleased יהוה, so now יהוה will reveal

His heart—and the secrets of how to continue to please Him. Now Israel has also

seen. Another key to being ready to receive יהוה’s instruction is to have the right

mindset. They need to remember and ponder what יהוה has already done for them, so

that when they are again in dark places, they will trust Him. They need to remember

that He is the one who rescued them, so they will treat Him with the proper respect

when He speaks again. Their own experience will be a witness to them that יהוה

knows what He is doing, even when things appear otherwise. And most importantly,

they need to remind one another what He has done before.

"There was no mention of sacrifices other than the Passover lamb just as Elohim

later explained through Yirmeyahu

the Yirmeyahu of New Covenant fame

YirmeYahu 7:22-23)

For I spake not unto avoteichem, nor commanded them in the day that I brought

them out of the land of Mitzrayim,

concerning Olot or sacrifices:

But this thing commanded I them, saying, Obey My voice, and I will be Eloheinu,

and ye shall be My people: and walk ye in all the darkhei (ways) that I have

commanded you, that it may be well unto you.

Devarim 6:4

Shema, YY’Isra’EL: יהוה Eloheinu יהוה Echad:

And thou shalt ahav יהוה Eloheicha b'kol l'vavcha(thy heart), b'kol N'feshcha (thy

soul), b'kol modecha (thy might). And elleh Devarim, which I tzavah thee this day,

shall be b'l'vavcha: And thou shalt melammed (teach) them diligently unto thy banim,

and shalt dvar (talk) of them when thou sittest in thine bayit, and when thou walkest

by the way, and when thou liest down, and when thou risest up.

This is “the” commandment that he has been building up to. (v. 1) Listen: Heb.,

Sh’ma. Pay attention, hear, and heed. In Hebrew, “commandment” means “what sets

us in order.” It is a military term. These are our marching orders. This, along with the

next several verses, is the heart of the Torah. Only יהוה: or, "יהוה is one (or unified, or

all in all)." He is to take first priority in everything, before anything else that is

“mighty” in our lives. His commands need to be our first consideration in regard to

our actions, opinions, attitudes, and priorities. Actually, He should be the only

consideration. Put Him before all our own logic and reasoning, and we will be able to

take the Land and increase.

Vayikra 19:17

Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy

neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge

against the benai thy people, but thou shalt love thy neighbour as thyself: ANI יהוה.

Here יהוה tells us how to feel, no matter whether it suits our personality or not. This

removes the power the emotion has to mislead us. Your brother: יהוה never commands

us not to hate His enemies, such as Amaleq. In your heart: the sins in the list are

growing less and less tangible. No one knows about the hate in your heart but

yourself. But it is already a sin. (Matt. 5:22) Again, the text equates hating a brother

with allowing him to remain in sin and not warning him. This goes against

conventional ideas that love never offends someone and always wants him to feel

nice. But Proverbs 13:24 says, "He who spares the rod hates his son." Failing to warn

our fellows of impending danger means their blood is upon us, not them. (Ezk. 33:2-

6) Withholding an occasion to repent is the best way to prove we do not love

someone. Rebuking a fool gives him an occasion to learn. (Prov. 9:7ff) Put up with

sin: or bear sin because of him--i.e., share in his guilt by not rebuking him. We need

to bring correction rather than holding it in, which results in bitterness toward him,

and rather than gossiping about his wrong. Go face to face, and be sure you have your

facts together first. If they will not listen, we can “weaken their position” through

prayer. We need to keep the slate clean between brothers, or we will never get to

where we need to go. Sin will remain in the household if we do not specifically

remove it. All these commands are given in regard to someone who is in your same

"flock". Both justice and mercy mean a lot more closer to home. You are more

responsible for those nearest you than for those in the larger congregation. (1

Corinthians 5:12) יהוה will deal with those outside.

Devarim 4:39

Know therefore this day, and consider [it] in l'vavcha, that יהוה he [is] Elohim (אלהים)

in shamayim above, and upon the earth beneath: [there is] none else. Thou shalt

Shomer therefore his chukkim, and his mitzvot, which I tzavah thee this day, that it

may go well with thee, and with thy banim after thee, and that thou mayest prolong

[thy] days upon the earth, which יהוה Eloheicha giveth thee, for ever.

Like Yahu(ah)shua, Moshe does not say that he is the highest authority; though he

must remind us of his position to keep us in line, all of his instructions are reminders

to be devoted to יהוה. He is already speaking in the context of the latter days, so we

need to listen carefully to this.

Devarim 5:29

O that there were such an heart in them, that they would fear Me, and Shomer all My

mitzvot always, that it might be well with them, and with their children forever!

Another place the intent of Sinai is everywhere explicit is the songbook of Y’Isra’EL

— no wonder the antinomians hate it so! A very few examples:

Tehillim 13:5

But I have trusted in thy mercy; my heart shall rejoice in Thy Yahu(ah)shuah (יׁשּועה).

Tehillim 15:1-2

who shall sojourn in Thy tabernacle? who shall dwell in Thy set apart ,יהוה 15:1

mountain? He that halak(walk) tamim (blameless), and pa'al (works) tzedek, and dvar

(speaketh) emet (truth) b'levav (in heart).

Tehillim 37:29-31)

The tzaddikim shall inherit the land, and dwell therein forever. The mouth of the

tzaddikim speaketh wisdom, and His tongue talketh of judgment. The Torah of His

Elohim (אלהים) [is] in His heart; none of His steps shall slide.

Tehillim 40: 6-8

Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt

offering and sin offering hast thou not required. Then said I, Lo, I come: in the

volume of the book [it is] written of Me, I delight to do Thy will, O Elohai: yea, Thy

Torah [is] within my heart.

Tehillim 51:10

Create in me a clean heart, O Elohim (אלהים); and renew a right Raukh within me.

So Elohim in his mercy provides former and latter aspects to his Covenant. There

were the few saved over the millennia with a partial roster provided in

Hebrews 11

Now emunah (faith) is the substance of things hoped for, the evidence of things not

seen.For by it the Sanhedrin obtained a good report. Through emunah we understand

that the worlds were framed by the Dvar Elohim, so that things which are seen were

not made of things which do appear.

By emunah Hevel

offered unto Elohim a more excellent sacrifice than Kain, by which he obtained

witness that he was righteous, Elohim testifying of his gifts: and by it he being dead

yet speaketh.

By emunah Enoch

was translated that he should not see death; and was not found, because Elohim had

translated him: for before his translation he had this testimony, that he pleased

Elohim.

But without emunah (faith)

[it is] impossible to please [him]: for he that cometh to Elohim must believe that he

is, and [that] he is a rewarder of them that diligently seek him.

By emunah Noach,

being warned of Elohim of things not seen as yet, moved with fear, prepared an ark

to the saving of his Bayit; by the which he condemned the world, and became heir of

the Tzedek which is by emunah.

By emunah Avraham,

when he was called to go out into a place which he should after receive for an

inheritance, obeyed; and he went out, not knowing whither he went.

By emunah

he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles

with Yitzchak and Yaakov, the heirs with him of the same promise:

For he looked for a city which hath Yesod, whose builder and maker [is] Elohim.

Through emunah

also Sarah herself received strength to conceive zera, and was delivered of a child

when she was past age, because she consider him faithful who had promised.

Therefore sprang there even of one, and him as good as dead, [so many] as the stars

of the sky in multitude, and as the sand which is by the sea shore innumerable. These

all died in emunah, not having received the promises, but having seen them afar off,

and were persuaded of [them], and embraced [them], and confessed that they were

strangers and pilgrims on the earth. For they that say such things declare plainly that

they seek a country. And truly, if they had been mindful of that [country] from

whence they came out, they might have had opportunity to have returned. But now

they desire a better [country], that is, a heavenly: wherefore Elohim is not ashamed to

be called their Elohim: for he hath prepared for them a city.

By emunah Avraham,

when he was tried, offered up Yitzchak: and he that had received the promises offered

up his only begotten [son], Of whom it was said, That in Yitzchak shall thy seed be

called: Accounting that Elohim [was] able to raise [him] up, even from the dead;

from whence also he received him in a figure.

By emunah Yitzchak

blessed Yaakov and Esav concerning things to come.

By emunah Yaakov,

when he was a dying, blessed both the banim Yosef; and worshipped, [leaning] upon

the top of his staff.

By emunah Yosef,

when he died, made mention of the departing of the Benai YY’Isra’EL; and gave

commandment concerning his bones

By emunah Mosheh,

when he was born, was hid three months of his parents, because they saw [he was] a

proper child; and they were not afraid of the king's commandment.

By emunah Mosheh,

when he was come to years, refused to be called the son of Paroh's daughter;

Choosing rather to suffer affliction with the people of Elohim, than to enjoy the

pleasures of sin for a season; Esteeming the reproach of HaMashiyach greater riches

than the treasures in Mitzrayim: for he had respect unto the recompence of the

reward.

By emunah

he forsook Mitzrayim, not fearing the wrath of the king: for he endured, as seeing

him who is invisible. Through emunah he shomer the Pesach, and the sprinkling of

blood, lest he that destroyed the bachor should touch them.

By emunah

they passed through the Yam Sukh as by Yabashah: which the Mitzrites assaying to

do were drowned.

By emunah the walls of Yericho

fell down, after they were compassed about shivat yamim.

By emunah the harlot Rahav

perished not with them that believed not, when she had received the spies with

shalom.

And what shall I more say? for the time would fail me to tell of Gedeon, and [of]

Barak, and [of] Shimshon, and [of] Yiphtah; [of] David also, and Shemuel, and [of]

the Neviim: Who through emunah subdued kingdoms, wrought tzedek, obtained

promises, stopped the mouths of lions, Quenched the violence of fire, escaped the

edge of the sword, out of weakness were made strong, waxed valiant in fight, turned

to flight the armies of the aliens. Women received their dead raised to life again: and

others were tortured, not accepting deliverance; that they might obtain a better

resurrection: And others had trial of [cruel] mockings and scourgings, yea, moreover

of bonds and imprisonment: They were stoned, they were sawn asunder, were

tempted, were slain with the sword: they wandered about in sheepskins and

goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:)

they wandered in deserts, and [in] mountains, and [in] dens and caves of the

earth.And these all, having obtained a good report through emunah, received not the

promise: Elohim having provided some better thing for us, that they without us

should not be made perfect.

Rev 20:5-6

But the rest of the dead lived not again until the thousand years were finished. This

[is] Techiyah HaRishonah (First Resurrection).. Blessed and set apart [is] he that hath

part in Techiyah HaRishonah : on such the second death hath no power, but they shall

be kohenim of Elohim (אלהים) and of ha HaMashiyach, and shall reign with him a

thousand years.

"This is the first resurrection. they shall be priests of Elohim and of Yahu(ah)shua,

and shall reign with him a thousand years.

" But Elohim is the Elohim of them all

Rm 11:26-27

And so all Y’Isra’EL shall be saved: As it is written: There shall come out of Tzyon

the Deliverer,

and shall turn away wickness from Yaakov: For this [is] My BRIT unto them, when I

shall take away their sins.

Yeshayahu 59:20-21;

And the Redeemer shall come to Tzyon, and unto them that turn from transgression

in Yaakov, saith יהוה . As for me, this [is] My covenant with them, saith יהוה; My

Raukh that [is] upon thee, and My words which I have put in thy mouth, shall not

depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy

seed's seed, saith יהוה , from henceforth and for ever.

Tehillim 14:7

Oh that the Yahu(ah)shuah (Yahu(ah)shuah)Y’Isra’EL [were come] out of Tziyon!

when יהוה bringeth back the captivity of his people, Yaakov shall rejoice, [and]

Y’Isra’EL shall be glad.

And so the masses await a second resurrection

Rev 20:5

But the rest of the dead lived not again until the thousand years were finished.

This [is] Techiyah HaRishonah

(First Resurrection)..

But this is a positive thing, as Paul explains

Rom 11:32

For Elohim (אלהים) hath concluded them all in unbelief, that he might have mercy

upon all.

"The latter aspect of Elohim's Eternal Covenant is pictured in the Valley of Dry

Bones of Ezekiel's vision

Ezek 37:11-14

Then he said unto me, Ben Adam, these bones are the whole Beit Y’Isra’EL:

Hinnei, they say: Our bones are dried, and our hope is lost: we are cut off for our

parts.

Therefore prophesy and say unto them, Thus saith eloahi (אדני) יהוה;

Hinnei, O My people, I will open your graves, and cause you to come up out of your

graves, and bring you into the eretz Y’Isra’EL. And ye shall know that Ani יהוה,

when I have opened your graves, O My people, and brought you up out of your

graves, And shall put My Raukh in you, and ye shall live, and I shall place you in

your own land: then shall ye know that I יהוה have spoken [it], and performed [it],

saith יהוה.

What is called "a new covenant" in Jeremiah is called "a new heavens and a new

earth" in

Yeshayahu 65:17

For, hinnei, I create new Shamayim and a new eretz: and the former shall not be

remembered, nor come into mind. But be ye glad and rejoice le olam va ed [in that]

which I create: for, hinnei, I create Yerushalayim a rejoicing, and her people a joy.

Yeshayahu 66:22

For as the new Shamayim and the new eretz, which I will make, shall remain before

Me, saith יהוה , so shall your seed and your name remain.And it shall come to pass,

[that] from one new moon to another, and from one shabbat to another, shall all flesh

come to worship before Me, saith יהוה .

This imagery is picked up in the book of Revelation where it is plain that the Sinai

Covenant is being opened to everyone

(Rev 21:1-5):"

And I saw a Shamayim Chadashah (renew) and a new Eretz chadashah: for the

Shamayim ha Rishonah and ha eretz ha Rishonah (the first eretz) were passed away;

and there was no more sea. And I Yochanan saw the set apart city, new Yerushalayim,

coming down from Elohim (אלהים) out of Shamayim, prepared as a bride adorned for

her husband. And I heard a great voice out of Shamayim saying: Hinnei, the mishkan

(dwelling place) of Elohim (אלהים) [is] with men, and He will dwell with them, and

they shall be His people, and Elohim (אלהים) himself shall be with them, [and be]

their Elohim (אלהים). And Elohim (אלהים) shall wipe away all tears from their eyes;

and there shall be no more death, neither sorrow, nor crying, neither shall there be

any more pain: for the former things are passed away.And He that sat upon the throne

said,

Hinnei, I make all things new.

And He said unto me,

Write: for these devarim are True and Faithful.

"The imagery of heaven and earth?

Let Elohim explain

Yeshayahu 66:1:

Thus saith יהוה,

"The heaven [is] My throne, and ha eretz [is] My footstool: where [is] the bayit that

ye build unto me? and where [is] the place of My rest?

"The heaven is my throne, and the earth is my footstool".

How is the Covenant Renewed?

Yeshayahu 9:7

Of the increase of [his] government and peace [there shall be] no end, upon the

throne of Daviyd ( (וידּד , and upon his kingdom, to order it, and to establish it with

misphat and with justice from henceforth even for ever. The zeal of יהוה Tzva'ot (צבא)

will perform this.

It is new because most of humanity has yet to

(Rm 6:4)

Therefore we are buried with Him by immersion into death: that like as HaMashiyach

was raised up from the dead by the kavod ha Avi, even so we also should walk in

newness of life

It is renewed because once we have been delivered from the penalty for breaking the

Covenant

Rom 7:6

But now we are delivered from the Torah, that being dead wherein we were held;

that we should serve in newness of Raukh, and not [in] the oldness of the letter.

What shall we say then? [Is] the Torah sin? Elohim (אלהים) forbid. Nay, I had not

known sin, but by the Torah: for I had not known lust, except the Torah had said,

Thou shalt not covet.

„Interesting.

The tenth commandment can be kept only in the heart what it says is: "Now keep all

the other nine in your heart“. We keep the Sabbath for two reasons one creational and

one covenantal.

We keep the Sabbath because

For in six days יהוה made Shamayim and earth, and sea, and all that in them (is) and

rested yom hashevi'i (7 th day): wherefore יהוה Blessed, HaYom Sabbath and set apart

it

"Remember the sabbath day, to keep it Sacred."

In Deuteronomy it says,

"Keep the sabbath day to sanctify it ... And remember that thou wast a servant in the

land of Egypt, and that the יהוה thy Elohim brought thee out thence through a mighty

hand and by a stretched out arm: therefore the יהוה thy Elohim commanded thee to

keep the sabbath day."

The primary creation described in the Scriptures is the Covenant which births the

Kingdom of Elohim.

We see this in the haftarah or prophetic reading that accompanies the first parashah or

Torah reading read the first Sabbath following the Feast of Tabernacles

Yeshayahu 42:5-9

Thus saith EL ( אל) יהוה , he that created the shamayim, and stretched them out; he

that spread forth the ertz, and that which cometh out of it; he that giveth breath unto

the people upon it, and Raukh to them that halak therein: I יהוה have called thee in

tzedek, and will hold thine hand, and will keep thee, and give thee for a covenant of

the people,

for a light of the Goyim;

To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit

in darkness out of the prison house. ANI יהוה: that [is] My NAME: and MY KAVOD

will I not give to another, neither MY PRAISE to graven images. Hinei, the former

things are come to pass, and new things do I declare: before they spring forth I tell

you of them.

"The Sabbath memorializes all Elohyim’s work of his great cosmic week — and not

by forgetting his eternal Covenant established on the third day of that week.With

Elohim greater things are always ahead. But as Elohim proves all things, he always

holds fast to that which is good

(1Thess 5:21; Gn 1:31).

Prove all things; hold fast that which is Tov (good).

Elohim saw all that He had made, and behold, it was very good. And there was

evening and there was morning, the sixth day.

We must keep that in mind when we read

Yeshayahu 65:17

For, hinnei, I create new Shamayim and a new eretz: and the former shall not be

remembered, nor come into mind.

YirmeYahu 23:7-8

Therefore, hinneh, the days come, saith יהוה, that they shall no more say, יהוה liveth,

which brought up the Benai Y’Isra’EL out of ha eretz Mitzrayim; But, יהוה liveth,

which brought up and which led the seed of ha bayit YY’Isra’EL out of the north

country, and from all countries whither I had driven them; and they shall dwell in

their own land.

Rv 21:5

And He that sat upon the throne said,

Hinnei, I make all things new.

And He said unto me,

Write:

for these devarim are True and Faithful.

In the beginning Elohim was the Father

Lk 3:38;

Ben-Enosh (אנוׁש), Ben-Shet (ׁשת), Ben-Adam (אדם), Ben-Elohim

Gn 2:7

And יהוה Elohim (אלהים) formed man [of] the dust of the adamah (ground), and

breathed into His nostrils the nishmat chayim; and man became nefesh chayah.

And the יהוה Elohim formed man of the dust of the ground, and the son's wife was

made from a wound in his side

Gn 2:22

And the tzela (side, rib?), which יהוה Elohim (אלהים) had taken from man, made he a

woman, and brought her unto the man.

"And the rib, which the יהוה Elohim had taken from man, made he a woman, and

brought her unto the man.

"The Father instructed the couple

Gn 1:28

Elohim blessed them; and Elohim said to them,"Be fruitful and multiply, and fill the

earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and

over every living thing that moves on the earth."

And so it is written

Gn 4:1-2

And Adam knew Havah (חּוה) his wife; and she conceived, and bare Kayin (קין), and

said, kaniti (I have acquired) a ish (man) from יהוה. And she again bare his brother

Hevel (breath הבל). And Hevel was a ro'eh tzon (keeper of sheep), but Kayin (קין) was

a oved adamah (tiller of ground

"And Adam knew Eve his wife; and she conceived, and bare Cain , and said, I have

gotten a man from the יהוה. And she again bare his brother Abel. And Abel was a

keeper of sheep, but Cain was a tiller of the ground." Before dawn there is night,

before spring there is winter, and so it is written

Gn 4:8

And Kayin (קין) talked with Hevel (breath הבל) his brother:"Let us go to the field"and

it came to pass, when they were in the field, that Kayin rose up against Hevel his

brother, and slew him

Spiritually speaking

Mt 13:38

The field is the Olam Hazeh; the zera Tov are the children of the kingdom; but the

tares are the children of the wicked [one];

"The field is the world",

and the ground that would receive seed sown by Adam was the human heart

Mt 13:19

When any one heareth the word of the kingdom, and understandeth [it] not, then

cometh the wicked [one], and catcheth away that which was sown in his heart. This is

he which received seed by the way side.

"that which was sown in his heart"

Thus to Adam Elohim had said

Gn 3:17-18

And unto Adam HE said:

Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of

which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for

thy sake; in sorrow shalt thou eat [of] it all the days of thy life; Thorns also and

thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

.And to Cain he says

Gn 4:11-12

And now [art] thou arur (cursed) from ha adamah, which hath opened her mouth to

receive achi cha's blood from thy hand; When thou tillest ha adamah, it shall not

henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in ha

Eretz.

"How do we expiate sin?

It is through

Rv 13:8

And all that dwell upon the eretz shall worship him, whose names are not written in

the sefer of life of the Lamb slain from the foundation of the world.

Therefore the inadequacy of Cain's offering

Gn 4:3

And in the ketz (end) Yamin(days) it came to pass, that Kayin brought p'ri (fruit) ha

adamah (ground) a minchah (gift) unto יהוה.

And in process of time it came to pass, that Cain brought of the fruit of the ground an

offering unto the יהוה

The fruit of the ground or human heart even if it be "the fruit of the Raukh" which is

Elohim's Law

(Gal 5:22-23)

But the fruit of the Ruakh is ahavah (love), simcha (joy), shalom, zitzfleisch

(longsuffering), nedivut (gentleness), chesed (gracious), ne'emanut

(faithfulness),Anavah (meekness), shlitah atzmi (temperance): against which the no

proscription in the law.

cannot forgive past sin. And thus the adequacy of Abel's sacrifice which symbolized

his acceptance of Yahu(ah)shua's blood

Gn 4:4

And Hevel (vapour, vanishes), he also brought of the bechorot (firstlings) of his

flock(sheep,goat, cattles) and of the chevel (fat) thereof.

And the יהוה had respect unto Abel and to his offering".Adam and Eve sinned

Gn 3:7

And the eyes of them both were opened, and they knew that they [were] naked; and

they sewed fig leaves together, and made themselves aprons.

— Again symbolic of a very inadequate response And so the יהוה Elohim pictured for

them his own death as would Abel's offering —

Gn 3:21

Unto Adam also and to his wife did יהוה Elohim (אלהים) make coats of skins, and

clothed them.

Thus is the story of the foundation of the world at the beginning of the first

millennium

Then at the beginning of the third millennium

the millennium of the Covenant

Elohim repeats the pattern as he proceeds to build his footstool.

Abraham is the father and Sarah is the mother and Isaac is the second Adam whom

Abraham — like Elohim — proves willing to sacrifice.

Rebekah is Eve who is brought to Isaac as Eve was to Adam,

and in her children there is d vu with Cain and Abel

Gn 25:23

And יהוה said unto her, Two goyim (nations) [are] in thy womb, and two manner of

people shall be separated from thy bowels; and [the one] people shall be stronger than

[the other] people; and the elder shall serve the younger.

"Just like Cain some two thousand years earlier, Esau would seek to kill his

brother.When Abraham proved willing to sacrifice his son, Elohim swore in regard to

that son

(Gn 22:18),

And in thy SEED shall all the nations of the earth be blessed; because thou hast

obeyed My Voice

This is the promise of salvation. Peter preached it on Pentecost

(Acts 3:25-26),

Ye are the children of the neviim, and of Ha Brit which Elohim (אלהים) made with

aveniu, saying unto Avraham, And in thy zera shall all the kindreds of the earth be

blessed. Unto you first Elohim (אלהים), having raised up HIS BEN Yahu(ah)shua

.sent him to bless you, in turning away every one of you from his iniquities ,(ישוע)

Paul argued it in Galatians

(Gal 3:7-8),

3:7 Know ye therefore that they which are of emunah, the same are the benai

Avraham.

And the scripture, foreseeing that Elohim (אלהים) would justify the heathen through

emunah, proclaimed before the good news unto Avraham, [saying]:

"In thee shall all nations be blessed."

But Christians confuse Paul's arguments, such as what follows here in

(Gal 3:16-19):

Now to Avraham and his zera were the promises made. He saith not, And to zerah, as

of many; but as of one, And to thy zera, which is HaMashiyach. And this I say, [that]

the covenant, that was confirmed before of Elohim (אלהים) in HaMashiyach, the

Torah, which was four hundred and thirty years later, does not invalidate a Covenant

previously ratified by Elohim (אלהים), so as to nullify the promise. For if the

inheritance [be] of the Torah, [it is] no more of promise: but Elohim (אלהים) gave [it]

to Avraham by promise.

Wherefore then [serveth] the Torah?

It was added because of transgressions, till the zera should come to whom the

promise was made; [and it was] ordained by messengers in the hand of a mediator

"Now to Abraham and his seed were the promises made.

He saith not, And to seeds, as of many;

but as of one,

And to thy seed [Isaac], which is Yahu(ah)shua.

And this I say, that the covenant,

that was confirmed before of Elohim in Yahu(ah)shua, the law, which was four

hundred and thirty years after, cannot disannul, that it should make the promise of

none effect.

For if the inheritance be of the law, it is no more of promise:

but Elohim gave it to Abraham by promise.

Wherefore then serveth the law?

It was added because of transgressions,

till the seed should come to whom the promise was made; and it was ordained by

Messengers in the hand of a mediator.

"Is Paul talking about the Sinai Covenant?

Absolutely not!

else he is contradicting Scripture.

The Law was not added because of transgressions.

It was given for LIFE

And the law was not "ordained by Messengers in the hand of a mediator.

" There was no mediator, as we have seen , only the hand of Elohim -- the very finger

of Elohim.

Though "all scripture is given by inspiration of Elohim," all was written by the hand

of man, all, that is, except for the Ten Commendments.

These alone were

Ex 31:18

And He gave unto Mosheh, when He had made an end of communing with him upon

Mount Sinai, two tables of testimony, tables of stone, written with the finger of

Elohim (אלהים).

Dt 9:10

And יהוה delivered unto me shnei luchot avanim (two tables of stone) written with the

finger of Elohim (אלהים); and on them [was written] according to all the devarim,

which יהוה spake with you in the mount out of the midst of the fire in the day of the

assembly.

"Written with the finger of Elohim.

"Y’Isra’EL found her freedom in law."

"We hold these Truths to be self-evident, that all Men are created equal, that they are

endowed by their Creator with certain unalienable rights ..."

All our rights come from Elohim,

There is no other foundation that can provide them

. What are those rights?

The right not to be murdered, the right not to have your wife violated, the right to

private property (not to have it stolen), the right not to be lied to.

These rights were endowed by our Creator at Sinai

.But at the very moment that Elohim was writing the words of life upon tables of

stone

(Ex 32:6),

And they rose up early on the morrow, and offered Olot, and brought shelamim; and

the people sat down to eat and to drink, and rose up to play.

"the people sat down to eat and to drink, and rose up to play.

"The Law that was added

IN NO WAY

were the Ten Commandments "added" because of this transgression.

When the Creator had finished endowing us with our unalienable rights,

Mosheh was warned of what was going on down below

— Ex 32:15-16

And Mosheh turned, and went down from the mount, and the two tables of the

testimony [were] in his hand: the tables [were] written on both their sides; on the one

side and on the other [were] they written. And the tables [were] the work of Elohim

.graven upon the tables ,(אלהים) and the writing [was] the writing of Elohim ,(אלהים)

Exodus32:19

And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and

the dancing: and Mosheh' anger waxed hot, and he cast the tables out of his hands,

and brake them beneath the mount

"Y’Isra’EL was breaking them in Raukh, Mosheh broke them in stone.Though Aaron

was the chief sinner ,the Levites came out the winner.

(Ex 32:25-26):

And when Mosheh saw that the people [were] para (naked); for Aharon had made

them naked unto [their] shame among their enemies: Then Mosheh stood in the gate

of the camp, and said, Who [is] on יהוה'S side? [let him come] unto me. And all the

sons of Levy gathered themselves together unto him.

It was because of this that Levi was chosen for a special priesthood which was

ordained by Messenger's in the hand of a mediator.Mosheh pleaded for Y’Isra’EL

(Ex 32:32),

Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy

book which thou hast written

"Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy

book which thou hast written." Elohim answered

(Ex 32:33-34),

AAnd יהוה said unto Mosheh: Whosoever hath sinned against Me, him will I blot out

of My book. Therefore now go, lead the people unto [the place] of which I have

spoken unto thee: hinnei, Mine messenger (מלאך) shall go before thee: nevertheless in

the day when I visit I will visit their sin upon them.

"Here finally we have a mediator — Mosheh — and there is an Messenger. You can

look up all the relevant scriptures and you will see that the priesthood of Aaron was

indeed

"added because of transgressions".

Though it is added forever

YirmeYahu 33:18-22

Neither shall the Kohenim Leviim want a man before me to offer olot, and to kindle

mincha, and to do sacrifice continually. And the Dvar יהוה came unto YirmeYahu

If ye can break My Brit of the day, and my Brit of the ;יהוה saying, Thus saith ,(ירמיה)

night, and that there should not be day and night in their season; [Then] may also My

Brit be broken with David My eved, that he should not have a son to reign upon his

throne; and with the Leviim the Kohenim, my ministers. As the host of shamayim

cannot be numbered, neither the sand of the sea measured: so will I multiply the seed

of David My eved, and the Leviim that minister unto me.

its sacrificial laws can only mirror the real blood that reconciles us to Elohim.Paul

asks and answers

— (Gal 3:21),

[Is] the Torah then against the promises of Elohim (אלהים)? Elohim (אלהים) forbid: for

if there had been a Torah given which could have given life, verily tzdekah should

have been by the Torah.

Because righteousness indeed is

"by the Torah"

as we see in many scriptures Old and Renewed covenant

Thy tzedek [is] an everlasting tzedek,

and Thy Torah [is] the truth.

My tongue shall speak of Thy Dvar (word):

for all Thy Mitzvot [are] tzedek.

Shema unto Me

, ye that know tzeddek, the people in whose lev [is] My Torah;

fear ye not the reproach of men, neither be ye afraid of their revilings.

Therefore if the uncircumcision keep the Tzedek of the Torah, shall not his

uncircumcision be counted for brit milah?

That the tzedakah of the Torah might be fulfilled in us, who walk not after the flesh,

but after the Ruakh But Y’Isra’EL, which followed after the Torah of tzedakah,

hath not attained to the Torah of tzedakah. Wherefore? Because [they sought it] not

by faith, but as it were by the works of the Torah. For they stumbled at that

stumbling stone;

For they being ignorant of Elohim (אלהים)'s tzedakah, and going about to establish

their own tzedakah, have not submitted themselves unto the tzedakah of Elohim

.(אלהים)

For the goal at which the Torah aims is towards the HaMashiyach who offers

tzedakah (righteousness) to everyone that believeth.

For Mosheh describeth the tzedakah which is of the Torah, That the man which doeth

those things shall live by them.

Paul has to mean that no law — sacrificial or otherwise — can atone for having

broken the law. We read elsewhere

Hb 10:4

For [it is] not possible that the blood of bulls and of goats should take away sins.

,

1Cor 5:7

Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.

For even HaMashiyach our passover is sacrificed for us:

and Mediator of the one and only Covenant of Life that Elohim has never rescinded

(Hb 9:13-15):

For if the blood of bulls and of se'irim (goats), and the ashes of an heifer sprinkling

the Tumah, sanctifieth to the tohorah (purifying) of the flesh: How much more shall

the blood of HaMashiyach, who through the eternal Raukh offered himself without

spot to Elohim, purge your matzpun (conscience) from ma'asim metim (dead works)

to serve the living Elohim? And for this cause He is the mediator of the Brit

Hadashah, that by means of death, for the redemption of the peysha'im

(transgressions) [that were] under the Brit Ha Rishonah, they which are called might

receive the promise of eternal inheritance.

When Paul speaks of

(Ep 3:14-15)

For this cause I bow my knees unto ha Avinu of our Eloahi Yahu(ah)shua (ישוע)

HaMashiyach, Of whom the whole family in heaven and earth is named,

the Father of our יהוה’shua, Of whom the whole family in heaven and earth is

named," one recalls Genesis and the five things Elohim named (Day, Night, Heaven,

Earth, and Seas) — the five symbolic pillars of authority that Elohim the Father

reserves solely to himself and all the creatures that Adam named

("and whatsoever Adam called every living creature, that was the name thereof")

and the woman that was made from the wound in his side

("she shall be called Woman, because she was taken out of Man").

Yahu(ah)shua prayed

(Jn 17:7),

Now they have known that all things whatsoever Thou hast given Me are of Thee.

For I have given unto them the words which Thou gavest Me; and they have received

[them], and have known surely that I came out from Thee, and they have believed

that Thou didst send Me. I ask on behalf: I ask not for Olam Hazeh, but for them

which Thou hast given Me; for they are Thine. And all Mine are Thine, and Thine are

Mine; and I am glorified in them. And now I am no more in Olam Hazeh, but these

are in Olam Hazeh, and I come to Thee. AVI Ha KODESH, keep through Thine own

Name(יהוה) those whom Thou hast given Me, that they may be Echad, as we [are].

Father, keep through thine own name those whom thou hast given me, that they may

be one, as we are.

"Elohim is a Family and his family is One

.The Tree of Life is Torah

It was on the third day of creation

thus fortelling events of the millennium of the Covenant

that the earth first brought forth

Gn 1:11

Then Elohim said, "Let the earth bring forth grass, the herb that yields seed,and the

fruit tree that yields fruit according to its kind, whose seed is in itself on the earth";

and it was so.

Gn 2:9:

And out of the ground made (יהוה)יהוה Elohim (אלהים) to grow every tree that is

pleasant to the sight, and good for food; the Etz ha Chayim also in the midst of the

garden, and the Etz ha Da'at Tov vara.

The forbidden fruit is the fruit of antinomianism

of deciding for oneself what is good and what is evil —

meaning the fruits of the flesh in Galatians 5.

That prerogative

dividing between light and darkness

belongs only to Elohim

not even to Yahu(ah)shua

and therefore it was Elohim

not Adam

who

Gn 1:5

Elohim called the light Day, and the darkness He called Night. So the evening and the

morning were the first day.

"This is the first act of creation described in the Scriptures.

Another thing:

Though the Law must be written in our hearts,

it must enter our consciousness openly, publically, verbally

this is what wise men call

"the rule of law".

The law must be made known publically BEFORE the fact

else we have the arbitrary rule of despots or the "private interpretation"

2 Pet 1:20

Knowing this first, that no prophecy of the scripture is of any private interpretation.

of anarchists.

When it says,

"and Elohim divided the light from the darkness",

it is not referring to any mystical experience or so-called enlightenment of the

pagans,

but rather it is telling us that Elohim makes his will as public as the light of Day,

as when he thundered from Sinai,

as when he sent his Son and backed it up with miracles

"which none other man did",

as when Yahu(ah)shua then commissioned his apostles to preach the Gospel to the

nations with the promise of "greater works than these".

But lest I be misunderstood:

This is not to say that Elohim never speaks through private visions and dreams, but

rather that this is NOT how Elohim reveals his Law and Gospel.

Yahu(ah)shua said

Mt 5:16

Let your light so shine before men, that they may see your good works, and glorify

your Father which is in Shamayim.

Well, what about our heavenly Father?

Does he let his light shine through his law?

Does he make his will public before the fact?

or is it after the fact and subjective and situational and feelings based

as today's secularists would have it?

Note that it is in the very next verse that Yahu(ah)shua says,

"Think not that I am come to destroy the law, or the prophets: I am not come to

destroy, but to fulfil.

"Elohim found David

Acts 13:22

And when he had removed him, he raised up unto them Davyid to be their melekh; to

whom also he gave edut, and said, I have found Davyid ben Yishai, a man after mine

own

"a man after mine own heart"

what was in David's heart?

In his longest composition he wrote

Tehillim 119:44

So shall I shomer Thy Torah tamid (continually) l'olam va'ed.

"So shall I keep thy law continually for ever and ever."

When we have Elohim's public revelation

as today we have it in Scripture

we internalize it through

1Cor 1:21

For after that in the wisdom of Elohim (אלהים) the olam hazeh by wisdom knew not

Elohim (אלהים), it pleased Elohim (אלהים) by the foolishness of proclaiming to save

them that believe.

"the foolishness of preaching"

of those apostles and prophets whose motto is

Yeshayahu 8:20

To ha Torah and to the testimony: if they speak not according to this word, [it is]

because [there is] no light in them.

"John says that

1Jn 1:5

This then is the message which we have heard of him, and declare unto you, that

Elohim is Ohr (light), and in him is no darkness at all.

"Elohim is light",

which David amplifies as

Tehillim 118:27

EL יהוה, And He has given us light;

Bind the sacrifice with cords to the horns of the altar

and the Proverb clarifies with

Pr 6:23

For the mitzvot [is] a lamp; and the Torah Ohr (light); and reproofs of instruction

[are] the way of life:

Tehillim 117

is the shortest chapter in the Scriptures.

The rabbis say

"

Jn 17:17

"O praise the יהוה, all ye nations: praise him, all ye people.

For his merciful kindness is great toward us: and the truth of the יהוה endureth

forever.

Praise ye the יהוה."

!!!!! Very important, in understanding his word!!!!!!

(the truth of יהוה)

(Ps 117:1-2)

O praise יהוה, all ye nations: praise him, all ye people. For His merciful kindness is

great toward us: and the truth of יהוה [endureth] forever. Hale lu Yah (הללו־יה).

Yahu(ah)shua said

(Jn 8:32),

"And ye shall know the truth, and the truth shall make you free."

When everyone knows the law beforehand and does it — that's the rule of law — it

frees us from the tyranny of despots and from the fruits of our own perversity.Such

freedom was the intent of the Covenant

Ex 19:6

And ye shall be unto Me a Mamlakah ( kingdom of priests) Kohenim, and an Kadosh

(Sacred) nation. These [are] the Devarim which thou shalt speak unto the Benai

YY’Isra’EL.

“priesthood of all believers”

is possible only in the context of Elohim's Covenant Law

. When the law is finally written in our hearts, only then will

Jer 31:34

And they shall teach no more every man his neighbour, and every man his brother,

saying, Know יהוה: for they shall all know me, from the least of them unto the

greatest of them, saith יהוה: for I will forgive their iniquity, and I will remember their

sin no more.

When he says

“for they shall all know me”

he's talking about an in advance public understanding

not the private, subjective feelings that ebb and flow as capriciously as the waves of

the sea.

This goal (or end) of the law is beautifully expressed in

— Ephesians 4.

I therefore, the prisoner of יהוה,

beseech you that ye halakh worthy of the vocation wherewith ye are called,

With all lowliness and meekness, with longsuffering, forbearing one another in love;

Endeavouring to guard the unity of the Ruakh in the bond of shalom. [There is] one

body, and one Ruakh, even as ye are called in one tikvah of your calling;

For

ADON ECHAD

(One Master),

emunah achat

(One faith),

tevilah achat

(one Immersion)

One Elohim)

and Father of all,

Who [is] above all, and through all,

and in you all.

But unto every one of us is given grace according to the measure of the gift of

HaMashiyach. Wherefore he saith, when he ascended up on high, he led captivity

captive, and gave gifts unto men. Now that he ascended, what is it but that he also

descended first into the lower parts of the earth He that descended is the same also

that ascended up far above all heavens, that he might fill all things.) And he gave

some, shlichim; and some, neviim; and some, proclaimers; and some, pastors and

teachers;For the perfecting of the set apart ones, for the work of the ministry, for the

edifying of the body of HaMashiyach:

Till we all come in the unity of the faith,

and of the knowledge of ha Ben Elohim), unto a perfect man, unto the measure of the

stature of the fulness of HaMashiyach: That we [henceforth] be no more children,

tossed to and fro, and carried about with every wind of deceitful teaching, by the sons

of men, [and] cunning craftiness, whereby they lie in wait to deceive; But speaking

the truth in love, may grow up into him in all things, which is the head, [even]

HaMashiyach: From whom the whole body fitly joined together and compacted by

that which every joint supplieth, according to the effectual working in the measure of

every part, maketh increase of the body unto the edifying of itself in love.

A new Way of thinking

This I say therefore, and testify in יהוה, that ye henceforth halakh not as other Goyim

halakh, in the vanity of their mind, Having the understanding darkened, being

alienated from the life of Elohim) through the ignorance that is in them, because of

the blindness of their heart: Who being past feeling have given themselves over unto

lasciviousness, to work all uncleanness with greediness. But ye have not so learned

HaMashiyach; If so be that ye have heard him, and have been taught by him, as the

truth is in Yahu(ah)shua (ישוע): That ye put off concerning the former conversation

the old man, which is corrupt according to the deceitful lusts

And be renewed in the Raukh of your mind;

And that ye put on the new man, which after Elohim) is created in righteousness and

true holiness. Wherefore putting away lying, speak every man truth with his

neighbour: for we are members one of another. Be ye angry, and sin not: let not the

sun go down upon your wrath: Neither give place to the devil. Let him that stole steal

no more: but rather let him labour, working with [his] hands the thing which is good,

that he may have to give to him that needeth.

Let no corrupt communication proceed out of your mouth, but that which is good to

the use of edifying, that it may minister grace unto the hearers.

And grieve not the Ruakh HaKodesh of Elohim), whereby ye are sealed unto the day

of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil

speaking, be put away from you, with all malice: And be ye kind one to another,

tenderhearted, forgiving one another, even as Elohim) for HaMashiyach's sake hath

forgiven you.

Paul says not that the law is temporary, but rather that our hierarchy of teachers

those who sit in Mosheh' seat will continue

Ep 4:13

Till we all come in the unity of the faith, and of the knowledge of ha Ben Elohim),

unto a perfect man, unto the measure of the stature of the fulness of HaMashiyach:

Here Paul also touches on the idea of creation and newness that are implicit in the

Covenant

Ep 4:23-24

And be renewed in the Raukh of your mind; And that ye put on the new man, which

after Elohim) is created in righteousness and true holiness.

“And be renewed in the Raukh of your mind;

And that ye put on the new man, which after Elohim is created in righteousness and

true Sacredness.

”But Adam and Eve chose antinomianism

Gn 3:22-24

And יהוה Elohim (אלהים) said:

Hinei, the man is become as one of us, to know Tov and ra'ah: and now, lest he put

forth his hand, and take also of the tree of life, and eat, and live forever:

Therefore יהוה Elohim (אלהים) sent him forth from the garden of Eden, to till the

ground from whence he was taken.

So he drove out the man; and he placed at the east of the garden of Eden Keruvim,

and a flaming sword which turned every way, to keep the way of the tree of life.

In her time Y’Isra’EL made the same choice, and she too was exiled from the land.

!!!!!Nor is the Assembly immune, !!!!!

(warning bells should now be ringing in our heads)

as Paul warned the Ephesian elders

Acts 20:28-30)

Take heed therefore unto yourselves, and to all the flock, over the which the Ruakh

HaKodesh hath made you overseers,

to feed the assembly of Elohim (אלהים), which he hath purchased with his own blood.

For I know this, that after my departing shall grievous wolves enter in among you,

not sparing the flock.

Also of your own selves shall anashim arise, speaking perverse things, to draw away

taught ones after them.

It is even prophesied again for the end of the age

2Thess 2:3

Let no man deceive you by any means: for [that day shall not come], except there

comes a falling away first, and that man of sin be revealed, the son of perdition;

Pr 3:18

She [is] a tree of life to them that lay hold upon her: and happy [is every one] that

retaineth her.

The tree of life was there in the Garden at the beginning

it was available to the assembly in the 1st millennium

(Rv 2:7):

He that hath an ear, let him hear what the Ruakh saith unto the Assemblies; To him

that overcometh (nitzachon)

will I give to eat of the tree of life, which is in the midst of the paradise of Elohim

.(אלהים)

And it is still there at the end of the story

(Rv 22:2):

In the midst of the street of it, and on either side of the river, [was there] the Etz ha

Chayim,

which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the

leaves of the tree [were] for the healing of the nations.

When Paul speaks of “the fruit of the Raukh”, he does not mean that love, joy, peace,

etc.,

ARE the Raukh.

Rather they are its fruit.

People get this backwards.

They think we just work up love and that that is the Raukh.

No,

first we hear the word

the seed must be sown

and then it bears fruit in our lives.

Yahu(ah)shua said

Jn 6:63

It is the Raukh that quickeneth; the flesh profiteth nothing:

the words that I speak unto you, [they] are Raukh, and [they] are life.

Gal 5:14

For all the Torah is fulfilled in one word, [even] in this; Thou shalt love thy neighbour

as thyself.

That the Law is fulfilled in love is the same as saying that love is the fruit of the

Raukh.

It is the same as saying that the tree of life bears the fruit of life.

Now when the Second Adam comes to preside over his kingdom,

he does not institute another Torah

as Maimonides understood.

Rather Elohim instructs him and all in his realm to partake of that bread of life which

Elohim planted in the 3rd millennium

(Gn 1:29-31),

Then Elohim said, "Behold, I have given you every plant yielding seed that is on the

surface of all the earth, and every tree which has fruit yielding seed; it shall be food

for you and to every beast of the earth and to every bird of the sky and to everything

that moves on the earth which has life, I have given every green plant for food"; and

it was so. Elohim saw all that He had made, and behold, it was very good. And there

was evening and there was morning, the sixth day.

”But some will quote John 6 where Yahu(ah)shua told his antagonists

Jn 6:32,

Then Yahu(ah)shua (ישוע) said unto them:

Truly, Truly, I say unto you:

Mosheh gave you not that lechem from heaven; but My AVI giveth you the true

lechem from heaven.

That, of course, is true.

Mosheh did not give them the Torah the Father did as we saw earlier.

Then Yahu(ah)shua continues

(Jn 6:35),

And Yahu(ah)shua (ישוע) said unto them,

I am the lechem of life: he that cometh to Me shall never hunger; and he that

believeth on Me shall never thirst.

This too is pure Torah

Devarim18:15

The יהוה Eloheicha will raise up unto thee a Navi from the midst of thee, of thy

brethren, like unto me; unto him ye shall shema (hearken); According to all that thou

desired of יהוה Eloheicha in Horev in the day of the assembly, saying, Let me not

Shema again the voice of יהוה Elohav, neither let me see this great fire any more, that

I die not. And יהוה said unto me, They have well [spoken that] which they have

spoken. I will raise them up a Navi from among their brethren, like unto thee, and

will put My Devarim in his mouth; and he shall speak unto them all that I shall

command him. And it shall come to pass, [that] whosoever will not shama (hearken)

unto My Devarim which he shall speak in My Name, I will require [it] of him.

Yes, the fundamental Scriptures truths are beautiful and — when you understand

them — far simpler than the heresies that obscure them. Nevertheless the Scriptures

is a coded book, and parts of it are quite difficult to understand

2Pet 3:15-16

And account [that] the longsuffering of Eloneinu [is] salvation; even as our beloved

brother Shaul also according to the wisdom given unto him hath written unto you; As

also in all [his] letters, speaking in them of these things; in which are some things

hard to be understood, which they that are unlearned and unstable wrest, as [they do]

also the other scriptures, unto their own destruction.

And great intelligence and vast education and mastery in this world are no guarantee

to understanding. In fact they seem to guarantee just the opposite. Yahu(ah)shua

prayed

Mt 11:25

At that time Yahu(ah)shua (ישוע) answered and said, I thank thee,

O AVI, יהוה

Shamayim and eretz,

because thou hast hid these things from the wise and prudent,

and hast revealed them unto babes.

And to Nicodemus he marveled

Jn 3:10

Yahu(ah)shua (ישוע) answered and said unto him,

Art thou a master of YY’Isra’EL, and knowest not these things?

Is 5:21

Woe unto [them that are] wise in their own eyes, and prudent in their own sight!

When we’re weary of wisdom we sometimes quote Paul

(1Cor 2:2):

For I determined not to know any thing among you, save Yahu(ah)shua (ישוע)

HaMashiyach, and Him impaled.

But is this not in accord with the Yerushalayim council where James declared

(Acts 15:21),

For Mosheh of old time hath in every city them that proclaim him, being read in the

Shuls every Yom Shabbat.

Against this Torah backdrop Paul simply had nothing to add except

“Yahu(ah)shua haMoschiach, and him crucified”.

let us agree,

is no small subject.

And it is one which is meaningless apart from

Yahu(ah)shua

Eloneinu Yahu(ah)shua HaMashiyach

In His Name

blessed be, in His name

" '.bless you יהוה' ,be with you.' and they answered him יהוה'

Be not blind to the truth

And, hinnei, two blind men sitting by the way side, when they heard that

Yahu(ah)shua (

Ben David. And [thou] ,יהוה passed by, cried out, saying, Have mercy on us, O ( יהושע

Yahu(ah)shua stood still, and called them, and said, What will ye that I shall do unto

you?

They say unto Him, יהוה, 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 יהוה

keiYAH

nätzräya

Remember me and pray for me that יהוה 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 Ruakh (spiritual 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