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,

YaHuWaH, ALuaHiYM of your father’s Abraham, Yitzchak [Isaac], and

Ya’aqob [Jacob], has sent me to you. This is my name forever, and this is my

memorial for generation togeneration." "Shemoth 6:3," and I appeared to

Abraham, to Yitzchak, andto Ya’aqob as hashadday [the almighty]. and my

name, YaHuWaH, was not well known (famous) to them.

is his name.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

Who hath ears to hear, let him hear

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

(in His Name)

YaHuWaH

[Yah -hoo-Wah]

is the Name of the Creator.

YaHuWSCHuA

(YaHuWSCHuA) is His Son

ALuaHiYM

[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"

Qadosh

means Set-apart, Pure.

Kodesh

(Qodesh) also means "Set-apart"

Ruwach (Spirit) is the Ibry (Hebrew) name for His "Presence", pictured as the

Counselor, Helper, and Advocate, the One Who "proceeds from the Father"

ALef

and

Beyt

Are one

The Mashiyach carries the fullness of His Father's name with all four letters and so the Mashiyach’s name is

Ayin Vav Shin Hei vav Hei Yod

(Hebrew is read right to left)

A pathway from heaven to here

Behold, a ladder was established earthward, and its top reached to the heavens. Behold, the messengers of Aluahiym were ascending and descending

on it!

a a ’s i i election, as well as the Ruwach of his inward life and the working of his faith, first appears in a bright light in his emigration, his dream,

and his vow.

Mattiyahu 17:5 While he was still speaking, behold, a bright cloud (Shekinah) overshadowed

them. Behold, a Voice came out of the cloud, saying, “This One is My beloved Ben, in whom I am well pleased. Heed Him! „A Ruwach HaQadosh

descended on Him in a bodily form in the likeness of a dove; and a Voice came ut f h a , sayi g “ u ar My b l S . I u I am w ll pl as .”

The sperm of YaHuWaH

Behold, My Servant (Zech. 3:8), Whom I uphold My Chosen, in Whom My

being delights I have put My Ruwach on Him. He shall bring justice to the nations.

Now the birth of YaHuWSCHuA haMashiyach was like this; for after His

mother, Miryam, was betrothed to Yahuwseph, before they came together, the Ruwach HaQodesh found her pregnant. But when he thought about these

things, behold, a Messenger of YaHuWaH [ YHWH - I AM HE who EXISTS] app ar t him i a r am, sayi g, “ ahuws ph, s f Dawiy , ’t b

afraid to take to yourself Miryam, your wife, for that which is conceived within her is from the Ruwach haKadosh. And look! She shall bring forth a son. You

shall call His name YaHuWSCHuA, for it is "He Who will save His people from th ir si s".” Yahuwseph arose from his sleep, and did as the Messenger of

YaHuWaH commanded him, and took his wife to himself; and did not know her until she had brought forth her Ben, the First-born. He named Him

YaHuWSCHuA. (this is the exact meaning of His Name in Ibriy ..... Yahuw + shuwah = I AM

HE who SAVES) Betrothed: similar to engagement, but considered as binding as marriage,

as it was a pledge and thus the first stage of the marital covenant. A ceremony "set the woman apart" to this man; it thus required a bill of divorce to break, as well as the return of gifts and compensation for the public degradation; many

men would not be willing to marry a woman who had thus been shamed. (Ben-David) Before they consummated: Heb., "before he came into her". According

to Luke, as soon as the Messenger informed her that she was to bear a Son, she went to where Ali-shaba - the Immerser mother - lived and stayed with her for

3 months - so when she came back she would have been "showing". Public example: Heb., "disclose or slander her". The procedure in cases of fornication

(Deut. 22:23ff was stoning. He did not wish this on her, but knew it would be the case if he exposed her. That Yahuwseyf was righteous yet would not follow this Torah regulation may stem from the fact that the supposed other man involved was not found, or that he trusted Miryam enough to partly believe her. Begotten... Ruwach: Heb., "from the Ruwach of Set-apartness, because from the Ruwach of Set-apartness she has conceived." “[Th r f r my Mast r will give Himself to you for a sign Luke 2: 34, Look! The virgi [ f ’ISCHRa’EL] is with Chil , a is b ari g a B , a sh will call His am “`Immâ uw’Al (Th P w r with us)!” asha ahuw 7: 14] T k: w t thr ugh with th s c stage of the marriage. It is common in Hebrew to speak of the entire process as "taking a wife and marrying her Took: went through with the second stage of the marriage. It is common in Hebrew to speak of the entire process as "taking a wife and marrying her".

Normally in Hebrew culture the marriage is consummated in a separate room while the guests celebrate nearby, and the "friend of the bridegroom" listens for the groom to call out from within the chamber that the marriage has been consummated, then relays the message to the feasting guests. (Read Yahuwchanan 3:29 in the context of this custom.) However, Yahuwseph acted differently in this case, perhaps because he knew it was so unique, though the

legend that Miryam remained a virgin all her life clearly stems not from Scripture but from a confusion with some Greco-Roman myths which resulted after Constantine muddied the truth through allowing Christian themes to merely take the place of existing pagan ones. The Firstborn: the fact that it does not say "her firstborn" signals the fact that this is a title with a wider reference than simply Miryam's progeny. Sha'ul picks up on this theme by calling YaHuWSCHuA the "firstborn of many brothers", i.e., sons of Aluahiym (Rom. 8:29; compare Heb. 12:23), and not only that, but the "firstborn of all creation" (implying both precedence in time and status, Col. 1:15). Just after this he is called "the firstborn [which in Hebrew would also be first-fruits] from the dead" (1:18); his ascension occurred on the Feast of First-fruits after a Shabbat resurrection. (cf. 1 Cor. 15:20-23).

Dove (Ruwach HaQodesh) YaHuWSCHuA, when He was immersed, went up directly from the water:

and behold, the shamayim were opened to him , and he saw the Ruwach haKadosh of YaHuWaH descending as the likeness of a dove, and rested upon

YaHuWSCHuA.

H r ” r "brooded", as a dove waits over her hatched young until all is in readiness

And the earth came to be desolate and ruined. ["the earth became tohu and

bohu ] Darkness was on the surface of the deep. ALuaHiYM Ruwach/Breath was hovering over the surface of the waters.

This sentence could read "a Ruwach of Aluahiym intervened deliberately

upon..." But there is no definite article here, and Aluahiym is occasionally used as a superlative adjective (paralleled in English with words such as "YaHuWaH-

lik "). "Flutt r " ca als b tra slat “h r ” r "br ", as a waits over her hatched young until all is in readiness. On a more metaphorical level, "a ruin and desolation" could be translated "an empty space and a void". Other forms of the w r f r “tra sf rm” r "cr at " ( . 1) m a "t cut ut" r

"to make fat". The mystical retelling continues: the Endless One, wanting to share Himself, yet being all that there was, had no one to communicate with,

so He created a "vacuum"--a space within Himself, which was "not Himself", so He could fill it with creatures who could know and enjoy Him. A mother's

womb is an excellent illustration of this idea. Into this empty space, He sent a single point of light, the maximum amount of His nature that this new universe

could as yet tolerate: (YaHuWSCHuA)

Then he sent out a dove from him, to see if the waters had receded from the face of the ground. And the dove came to him in the evening, and see, a

freshly plucked olive leaf was in its mouth.

Ten, the numerical value of the Yod, is also the number of commandments (literally "statements") revealed by YaHuWaH to His People YISCHRaEL at Sinai. All the commandments, and in fact every letter of Torah, possess the power of the "little that holds much"; each is a channel for the revelation of YaHuWaH

Infinite Light in finite reality. YaHuWaH The Father is Ruwach, an unseen YaHuWaH; He is One and

invisible. Yod has three parts: a prong pointing upward to YaHuWaH, a prong downward to man, and the middle connecting Heaven and Earth. Hence, the invisible Hand of YaHuWaH connects Heaven and Earth. The Talmud explains

that YaHuWaH created the universe with the letter and which form His Divine Nam ; with th H cr at th “w rl t c m ” (Olam Haba) whil with

the hey, He created this World (Olam Hazeh). Yod is used in Torah as eternal life to come.

Yod= Closed Hand/Arm .. Right hand), completion, ‘full circle’, infinite, work, a deed, to make,

persistence, metaphysical presence (Yah), physical or ordinate perfection, power.

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A nail upon a tent door

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Hay/Heh = Behold/ Hey has a numerical value of five. Its gematria = 5. Five is the number of

grace. As five it reflects the Torah (five books of Moses). "the" ..Window, breath or Ruwach of YaHuWaH, Ruwach HaQodesh,

Ruauch HaK sh, grac , faith, m rcy, t sh w, r al, “th ” is f mi i wh used at the end of a word.

1 cor 6 19

Don’t you know that you are a Dwelling Place of YaHuWaH, and that YaHuWaH’s Ruwach lives in you?

Col 2;14

having blotted out the certificate of debt against us – by the dogmas – which stood against us. And He has taken it out of the way, having nailed it to

the stake.

Exo_21:6 then his master shall bring him to Aluahiym, and shall bring him to the door

or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever.

The master cannot just pierce his ear, even if the slave has expressed this intent; it must be done through the official courts so there is no question. He literally becomes attached to the house, at least for a few seconds! Some say

they put an earring through the hole later as a symbolic reminder; this detail is not given in Scripture. How many people would be willing to do this today? People do not tend to submit to authority like this; if the preacher goes two

minutes past noon, they go to another church! They want their ears tickled, not pierced! But this is a beautiful thing. But it is not a temporary decision; once he

made this choice, it could not be reversed. He is even committing his whole lineage to servitude to that family unless they become so skilled that they can buy their own freedom. So it should only be done at the end of his six years so

he has time to make sure his wife is not going to turn out to be someone he will c si r hims lf “stuck with”. By th s th y ar, th sla has ha ugh time to get over the initial stigma of being a slave and has had ample time to see how benevolent his master is. (Mat. 20:25ff) He is not expected to make

such an absolute commitment early on. After all, it may involve changing tribes as well as households. But when the relationship reaches maturity, he may see that it is truly a b tt r ch ic t s r Him tha t b “fr ” t b a mast r f

his own house, where he serves only self. (Compare Mark 9:35; 10:44.) A great example of this can be seen in those who change their citizenship to YISCHRaEL

out of love for all it stands for, though they have many advantages to living where they do. The Master also becomes his brother, though he is still over

him in authority. (Yochanan 15:14-15) He leaves all his other concerns behind. In contrast, if we choose to serve Mammon (in which YaHuWSCHuA includes

even worrying about basic needs like food and clothing), all we will be is enslaved, with none of the other benefits. Judges: Heb, elohim. (The term can refer to YHWH, but this context strongly suggests local authorities, and would clear up much of the confusion as to how YaHuWSCHuA, a man, can be called “ l him”.) Th rp sts ar th plac \upon which YISCHRaEL is commanded

to inscribe the words of the Torah [instruction]. (Deut. 6) There would again be blood on the doorpost (as in Egypt), reminding him that no matter whether

enslaved, as an YISCHRaELite he was truly free. Our relationship to YHWH begins with the command to "hear", so the ear is the appropriate place to bear this reminder of Whom we have chosen to belong to. To commit to the house

means to commit to the rulings of the house, which are written on the doorposts—t say, “I h ar what y u ar sayi g!”

Philippians 2:5-9 Have this in your mind, which was also within haMashiyach YaHuWSCHuA,

Who, as He was in the likeness of Aluahiym, did not regard it sinful to be the coequal of Aluahiym yet disinherited Himself, and assumed the likeness of a

servant, and was in the likeness of men, and was found in fashion "Like a son of Adam"[Daniel 7: 13], He humbled Himself, becoming obedient to death, yes,

even the death of the stake. Which is why YaHuWaH also highly exalted Him, and gave to Him A Name

which is above every other name; The servant, in the state of servitude, was an emblem of that state of

bondage to sin, haSatan, and the law, which man is brought into by robbing YaHuWaH of his glory, by the transgression of his precepts. Likewise in being

made free, he was an emblem of that liberty wherewith YaHuWSCHuA, the Son of YaHuWaH, makes free from bondage his people, who are free indeed; and

made so freely, without money and without price, of free grace.

Scepter of a King upon tent, whose head extends in both directions and thus

appears as a crown

The nail upon the door

The nail upon the tree of haMashiyach YaHuWSCHuA who came into his house, and received Scepter of a King upon before his fathers house

Three vavs, each with a four yuds on top, and rise from a common base-

point.

7 The Eternal Flame

The letter SHIN, being equivalent to the number three hundred in the Hebrew alphabet, and represents Divine power as it is the initial letter of two

of the Names of YaHuWaH.

Shaddai, one of the names of YaHuWaH, begins with the letter SHIN. The word Shaddai is usually translated into English as 'Almighty'.

The SHIN appears on tefillin in two forms: on the left side of the one worn

on the head, the letter is embossed with four splays, while on the right side of the one used for the arm, the standard three-headed version of the letter is

used. These two forms represent the two kinds of Divine wisdom: the revealed and the concealed.

The letter SHIN alludes to Shabbat, the seventh day of Creation. This day signifies total rest from the week of work and is filled with peace and

tranquility.

The letter SHIN stands for shalom, denoting peace and perfection Shin is the letter of fire

It has 2 flames Alef shin

It speaks of grace found in YaHuWaHs eyes

Tehillim 23:4 Yea, though I walk through the valley of the shadow of death,

I will fear no evil: for thou art with me; thy rod and thy staff they comfort m .”

yud, resh, vav, shin, lamed, yud, mem sofi

The valleys of Yahrushalom form the Hebrew letter Shin:

Kidron Valley (Valley of the Shadow of Death)

During the Feast of Tabernacles at night, four enormous oil lamps burned in the Temple courtyard. Each lamp had four large bowls of oil on tall stands, with wicks made from worn- ut garm ts f th pri sts. It is writt that “th r was

not a courtyard in

Yahrushalom that i t r fl ct th light” (Mish ah, Sukk th 5:3). Th lights could be seen throughout Yahrushalom; however due to the depth and

angle, the Kidron Valley remained in shadow. The Kidron Valley has many burial sites, since many believe that the resurrection will begin there. For these

r as s, it is sai that th Ki r Vall y was call th “Vall y f th Sha w f D ath,” as i Psalm 23:4. Da i lik ly wr t Psalm 23 wh fl i g fr m his

son, Absalom (a type of the False Messiah), across the Kidron Valley - 2 Samuel 15. Psalm 23 is likely a a prophetic reference to

the Messiah, Yeshua, who was arrested at the Garden of Gethsemane, then brought to Yahrushalom across the Kidron Valley. Yeshua likely prayed Psalm

23 at that moment. Tyropoeon Valley

The rugged Tyropoeon Valley separates Mount Moriah from Mount Zion and was spanned by bridges, most notably Zion Bridge, connecting the royal

palace on Mount Zion to the Temple. A fragment of an arch of this bridge, call “R bi s 's Arch”, was iscovered by historian Edward Robinson in 1838

Hinnom Valley

Th am f th Hi m Vall y i H br w is G Hi m, “G h a.” Gehenna became associated with eternal torment (the lake of fire) because

detestable infant sacrifices to Molech took place there. G h a is tra slat “h ll” i th KJV (Matth w 5:22, 29). G h a is th

valley of slaughter that will be used in the future (end times) as a place of slaughter, flames, and punishment for the wicked:

Rubble from destroyed buildings had somewhat filled in the valleys even in Yeshua's time

-Jeremiah 19:6.

Therefore, behold, the days come, saith YaHuWaH, that this place shall no

more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaught r.” -

“My Name Shall be There...”

-1 Kings 8:28-29 “That thi y s may b p t war this h us ight a ay, t war

the place of which thou hast said, My name shall be there: that thou mayest h ark u t th pray r which thy s r a t shall mak t war this plac .”

It is interesti g that th thr all ys f rm th H br w l tt r “Shi .” A

modern version of the Shin is shown in the picture above. The Shin represents YaHuWaH’s am as i “El Sha ai” (YaHuWaH Almighty). “Sha ai,” writt i

Hebrew ydc, denotes the character of YaHuWaH, that He is Almighty. This is how YaHuWaH revealed Himself to the\ patriarchs in Exodus 6:2-3. The Shin likewise represents YaHuWaH’s am a charact r M zzuz t that ar

plac rp sts as c mma i D ut r my 6:9: “A th u shalt writ them up th p sts f thy h us , a thy gat s.”

A pillar.

A man standing upright. (righteousness) Vav: Connection

In the beginning of Creation, when Infinite Light filled all reality, YaHuWaHcontracted His Light to create hollow empty space, as it were, the

"place" necessary for the existence of finite worlds. Into this vacuum YaHuWaH

drew down, figuratively speaking, a single line of light, from the Infinite Source. This ray of light is the secret of the letter vav. Though the line is singular in

appearance, it nonetheless possesses two dimensions, an external as well as an internal force, both of which take part in the process of Creation and the continuous interaction between the creative power and created reality.

In Biblical Hebrew, the letter vav also possesses the function of inverting the apparent tense of a verb to its opposite from past to future or from future to

past (vav hahipuch). The first appearance of this type of vav in the Torah is the letter vav" which begins the twenty-second word of the account of Creation,

"And YaHuWaH said...." This is the first explicit saying of the ten sayings of Creation: "And YaHuWaH said [the verb 'said' being inverted from the future to

the past tense by the vav at the beginning of the word--'And']: 'Let there be light,' and there was light." The phenomenon of light breaking through the

darkness of the tzimtzum, the primordial contraction, is itself the secret of time (future becoming past) which permeates space.

I th Di i s r ic f a ’YISCHRaEL’it , th p w r t raw fr m th future into the past is the secret of teshuvah ("repentance" and "returning to

YaHuWaH") from love. Through teshuvah from fear, one's deliberate transgressions become like errors; the severity of one's past transgressions

becomes partially sweetened, but not completely changed. However, when a Jew returns in love, his deliberate transgressions become like actual merits, for

the very consciousness of distance from YaHuWaH resulting from one's transgressions becomes the motivating force to return to YaHuWaH with

passion even greater than that of one who had never sinned.

"And all your nation are 'tzadikim'; forever they will inherit the land.

An elongated nun with an enwedged vav or zayin. The vessel of the nun receives YaHuWaH's blessing, the vav.

The two eyes and the optic nerves entering the brain. The right eye looks up at the samech; the left eye looks down at the pei.

"It [the land of YISCHRaEL] is the land which YaHuWaH your YaHuWaH

seeks; the eyes of YaHuWaH your YaHuWaH are always [looking] at it, from the beginning of the year to the end of the year."

The yearly cycle, from beginning to end ("end enwedged in beginning"), alludes to "the endless cycle," the secret of the letter samech, as explained

above. Divine Providence, the "eyes" of YaHuWaH in control of the cycle, is the secret of the following letter, ayin which means "eye." Though the primary

revelation of supernatural Providence is in the Land of YISCHRaEL, the Jew-in-exile is commanded to create something of its sanctity in each of his Diaspora

stations by recognizing Divine Providence wherever he is.

Upon entering the Land of YISCHRaEL, the second city to be conquered by

Joshua was Ai, spelled ayin-yud, an abbreviated form of ayin (ayin-yud-nun, the nun falls) "the Eye." Jericho, the first city to be conquered, comes from the

Hebrew word reiach, the sense of smell. In Chassidut we are taught that the origin of the sense of smell is in keter, the super conscious sensitivity directing the motivation of Will. The Hebrew word for "the land," eretz, derives from the word ratzon, "will," as our Sages teach: "Why is it called eretz? Because it wills

to do the Will of its Creator." Sight is the first conscious sense, corresponding to the sefirah of chochmah, "wisdom."

In the conquest of Jericho, Achan - related to the word ayin [the kaf of

Achan equals in gematria the full spelling of the yud (yud-vav-dalet) of ayin, 20] - coveted forbidden booty. The tragic result was the initial defeat of YISCHRaEL

in the battle of "the Eye." Coveting is the spiritual blemish of the sight of the eye. Only when the sin of coveting was rectified was "the Eye" given to the

Jewish People. Upon the initial defeat, Joshua fell on his face in despair but was commanded by YaHuWaH: "Rise, sanctify the people.... There is an accursed

thing in your midst, YISCHRaEL; you shall not be able to rise before your enemies until you remove it from your midst." Joshua was told to "rise" though

the people were unable to "rise." This alludes to the secret of the two concentric circles of the letter samech: the outer, static circle supporting the

fall of the nun, and the inner, dynamic circle directed, ultimately, by the Divine Providence of the ayin.

he full spelling of the letter ayin equals 130 or 5 times 26, 26 being the value

of the Name Havayah

Havayah is the pronunciation used for YaHuWaH's essential Name spelled with the four letters י־הוה (yud, hei, vav, hei).

Havayah is the most sacred of the Names of YaHuWaH. Although no name

can fully express YaHuWaH’s ss c , Ha ayah r f rs t YaHuWaH’s ss c .

For this reason it is s m tim s r f rr t as “th ss tial Nam ” ( ה), r “th u i u Nam ” ( י .(ה ) ” r “th xplicit Nam ,(ה Th g matria f Ha ayah is 26 = 2 • 13, wh r 13 is th g matria f “ ”

( ). Thus, when we recite the Shema, "Hear O YISCHRaEL, Havayah is our YaHuWaH, Havayah is One," we are also expressing the relationship between these two words. Their ratio of 2:1 symbolizes the absolute unity of YaHuWaH and creation, in accordance with the principle of unification called a whole and

a half. Due to its great sanctity, this Name may only be pronounced in the Holy

Temple, and its correct pronunciation is not known today. For this reason, we refer to this Name by either the word Hashem, which simply m a s “th

Nam ,” r Ha ayah (ו י ־ה .one of the permutations of its letters ,(ה

In English, this Name is referred to as the Tetragrammaton, meaning the four-letter Name, because in Hebrew it is spelled with four letters.

In the first of the two verses that contain the Thirteen Principles of Divine

Mercy

Shemot 34:6-7 aHuWaH pass by b f r him, a pr claim , “ aHuWaH, (Havayah ) YaHuWaH ( an Al compassionate and showing favor, slow to anger, and

abundant in loving kindness and truth, keeping loving kindness for thousands, BEARING AWAY perversity and rebellion and sin; but will by no means acquit

the guilty, visiting the iniquity of the fathers on the children, and on the chil r ’s chil r , th thir a th f urth g rati .”

This releasing and bearing away our sin is nearly always mistranslated

“f rgi ” i stablishm t tra slati s, which m a s ACQUIT. F r us wh believe on His name, He paid our punishment, bearing away the punishment

Himself, further proving He is YaHuWaH." [PS for the Remnant]

1 Kepha 2:24 Who His Own self bore our sins in His body on the execution stake, that we,

having died to sins, might live to righteousness; by Whose wounds trickling with blood you were healed.

One way refers to YaHuWaH essence as it manifests in creation. The other

way refers to His essence as it transcends creation.

We cannot grasp the meaning of the higher, transcendent level of YaHuWaH essential Name, for indeed it is beyond our very conception of meaning. But

the meaning of YaHuWaH essential Name as manifest in creation can be understood. In fact, etymologically, the Name Havayah is derived from the

Hebrew root י ה th r t f rm f th rb “t b .” Th Nam ’s grammatical ,ה f rm impli s “bri gi g i t xist c .” Thus, YaHuWaH essential Name, as

ma if st i cr ati , ca b u rst t m a , “H wh c ti u usly bri gs [all r ality] i t xist c .” Acc r i gly, all of life and existence can be

conceived of as a four-stage unfolding process that corresponds to the four letters of YaHuWaH essential Name.

Havayah also reflects the Divine power of the continual recreation of all reality (through the 4-stage creative process described above). The source of

this Divine power is the sefirah of wisdom as alluded to in the verse, "Havayah with wisdom founded the earth." <ref name="established">Proverbs

3:19</ref> The first manifestation of this power is the creation of time (for which reason, wisdom corresponds to the time dimension).

The primary manifestation of Havayah within creation corresponds to the sefirah of beauty, the central sefirah of the middle axis. In this capacity,

Havayah is reflects YaHuWaH attribute of mercy, the inner experience and motivator of the sefirah of beauty. In the Torah this is the way the difference

between YaHuWaH Name in the first and second accounts of Genesis is explained. While in the first account of creation only the Name Elokim appears, in the second account the Havayah precedes the Elokim creating a compound

name, Havayah-Elokim. The sages explain that YaHuWaH first intent was to create the world in accordance with His attribute of strict judgment, but saw that the world would be unsustainable. Therefore, He added His attribute of

mercy (represented by the Name Havayah) and placed it before His attribute of strict judgment (represented by the Name Elokim).

Since Havayah refers to YaHuWaH essence as the (continuous) Creator, it

follows that the sefirot are a manifestation of this Name. In other words, the ten sefirot can be understood as an explicit revelation of the same four-stage

Divine process of creation encoded in the four-letter Name.

The first letter of Havayah, the yud (י) is k w i Kabbalah as a “f rm p i t,” m a i g that th ugh it r s mbl s a small p i t, still it is w ll f rm .

The point-like nature of the yud graphically symbolizes the stage of contraction. Conceptually, it corresponds to the sefirah of wisdom, whose seminal nature is

likened many times to a point of potential through which something enters

reality. Wisdom serves as the entry point for intellectual energy to penetrate the mind.

The second letter of Havayah, the hei (ה) is drawn with three lines, which represent the expansion of the point of the yud into all three spatial

dimensions. Conceptually, it parallels the task of the sefirah of understanding: to expand and develop the seminal point of energy that is the sefirah of

wisdom.

Because of their enduring partnership, wisdom and understanding are likened to a father ( ) and mother ( ). The mother, symbolized by the letter hei, is impregnated by the seminal point of energy given by the father.

Th m th r cl s s th fath r’s s f wis m and nurtures it in her womb. The fetus of understanding grows and expands in the womb until reaching full

development, ready to be born into reality.

The third letter of Havayah, the vav (ו) resembles a vertical line that extends downwards, connecting the higher realms with the lower. As such, it

graphically symbolizes the stage of extension. The numerical value of the letter vav is 6 and it corresponds to the six emotive sefirot from loving-kindness to

foundation, which are collectively known as attributes (midot). Building on the imagery of wisdom and understanding as father and mother, the six attributes

ar c si r t b th s s b r fr m th m th r’s w mb.

Th a ’s p w r f xt sion allows it to carry the concealed reality of understanding (the first hei) into the revealed reality represented by the sefirah

of kingdom, which corresponds to the second hei. Like in the first hei, the l tt r’s thr li s r pr s t th thr spatial dimensions, but this time of our imminent and revealed reality, also known as YaHuWaH kingdom on earth. In

Kabbalah, the matriarch Leah who gave birth to six sons and one daughter represents the mother figure. Conceptually, the second hei is likened to the

daughter of the family.

Missing from this correspondence is the sefirah of crown. Crown represents those things, like the super-conscious, that are transcendent or anterior to our perceptible reality. Indeed, though there is no letter that represents the sefirah of crown directly, it is (appropriately) merely alluded to by the upper tip of the

yud, first letter.

I Kabbalah, th yu ’s upp r tip is call th “f rml ss p i t,” i. ., a simpl point possessing no spatial dimensions, a name that indicates the

unfathomable transcendence of the crown, to which it refers. As the yud and the first hei are the father and mother, the upper tip of the yud points to the

third partner in marriage: YaHuWaH, from Whom the infinite power to procreate derives. The full correspondence of the letters of YaHuWaH essential

Name to the sefirot is as follows:

On the Tefilin of the head there are two embossed shins, one with three heads and one with four heads. The three headed shin, the form of the shin in our reality, represents the filling of Elokim. The four headed shin, the form of

the shin in the World to Come, represents the Atbash transformation of Havayah.

YaHuWSCHuA

ALuaHiYM YaHuWSCHuA 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

YaHuWSCHuA passed by, cried out, saying, Have mercy on us, O YHWH,

[thou] Ben David. An YaHuWSCHuA stood still, and called them, and said,

what will ye that I shall do unto you They say unto Him, YHWH, that our eyes

may be opened. So YaHuWSCHuA had compassion [on them], and touched

their eyes: and immediately their eyes received sight, and they followed him.

His servant and yours

Shalom in Righteousness

by the GRACE of YHWH

keiYAH

nätzräya

Remember me and pray for me that YaHuWaH will be gracious unto me and be

merciful unto my sins which I have sinned against him. Peace be to them that

read and that hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

A rule necessary, and of great extent. A servant in the Gospel Vineyard, though

worthy of his Comfortable support while in the work. Should never preach for

hire, or make a secular traffic of the Ruwach (spiritual work): what a scandal is

it for a man to traffic with gifts which he pretends, at least, to have received

from the Ruwach HaQodesh, of which he is not the master, but the dispenser. He

who preaches to get a living, or make a fortune, is guilty of the most infamous

sacrilege

The Everlasting Covenant is The Sabbath

ALuaHiYM YaHuWSCHuA HaMashiyach be with your Ruwach