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