Give in kindness of that which is within


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Give in kindness of that which is within

  1. 1. Zekenim YIsraEL Sherut haRitztzuy (the ministry of reconciliation) by whom we have now received the ( Atonement) reconciliation of the Dvar HaRitztzuyLet this day be a day of reconciliation and regeneration) Unto EHYEH ASHER EHYEH 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: The ministry of reconciliation Message of Reconciliation Torah sh’Bichtav (Written Torah) Who hath ears to hear, let him hear.Give in kindness of that which is within, ( 8° of alms/ righteous)
  2. 2. I set my heart to understand kindness, which has set apart ones is part of our lives, it is sometimes written as alms, and also righteous, which made me ? curious which is normal for me There are (says he) eight degrees in giving alms, ‫צדקה‬ "righteousness"we are bound to take heed to the commandment of Kindness more than all the affirmative commands; because kindness is a sign of a "righteous" man, Loukas 11:41 “But give in kindness of that which is within, and see, all are clean to you. When the love of YHWH fills the heart so that one will be concerned about the needs of others, then only will these outward observances have any real value. He who isconstantly gathering up for himself, in utter indifference to the poor and needy about him, gives evidence that the love of YHWH does not dwell in him. True piety is not seen in religiosity, but through generosity. Take heed that ye do not your alms before men,.... alms τα ενοντα The phrase τα ενοντα, is variously rendered, and so furnishes out various senses: theSyriac version renders it, "give that which is", which is yours; or "which is given toyou", as the Persic version, and agrees with ours, "such things as ye have"; and which carries in it but a very odd sense; for none can give of that which they have not. The Vulgate Latin version reads, "that which is over and above"; superfluous substance,and which may be easily spared without hurting a man, or his family: others, "as much as you can": according to a mans ability, and as YHWH has prospered him in the world. The Ethiopic version renders it, "that which is necessary"; which the necessities of the poor call for, and is right and proper to give them: and the Arabicversion, very foreign from the sense of the phrase, reads, "before every thing"; above all things give alms. But the true sense of it is contained in the literal version of it,"things that are within"; that is, that are within the cup and the platter; give meat and drink to the poor, your platters and cups are full of, gotten by injustice and oppression. Some read it not imperatively, "give", but indicatively, "ye do give": you oppress anddefraud men, devour widows houses, and fill your own with the spoils of others; and then give out of your cups and platters drink to the thirsty, and meat to the hungry, to make atonement for your avarice and extortion: that is, according to their own opinion, who
  3. 3. fancied that alms deeds justified them in the sight of YHWH, cleansed them from their sins, delivered them from hell, and gave them a title to eternal life; Mattiyahu 6:1 Take heed that ye do not your mitzvot (compassionateness), before men, to be seen by them: otherwise ye have no reward of your Abba which is in Shamayim. .. Some copies read, "take heed that ye do not your righteousness", c. which is a very good reading: but then, by "righteousness", is not meant righteousness, ascomprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned but alms only; nothing being more common with the Jews than to call alms ‫,צדקה‬ "righteousness": Whatever word Mattiyahu made use of, there is no doubt to be made of it, but this was the word Yahusha used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: Mattiyahu 6:2 Therefore when thou doest [your] mitzvot, do not sound a shofar before thee, as thehypocrites do in the shuls and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the Renewed covenant generally, those who dissemble or hide their real sentiments, and assume orexpress other feelings than their own; those who, for purposes of ostentation, or gain, or applause, put on the appearance of religion. It is probable that such persons, when theywere about to bestow alms, caused a trumpet to be sounded, professedly to call the poortogether to receive it, but really to call the people to attend to it, or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet. ( today we hear of rich , blowing there trumpets for charitable deeds to boast there own) glory ( sad ) Luk 21:1ff And looking up He saw the rich putting their gifts into the treasury, and He saw a certain poor widow putting in two mites. And He said, “Truly I say to you that this poorwidow has put in more than all. “For all these out of their excess have put in offerings for Elohim, but she out of her poverty has put in all that she had to live on.” From the offering of this poor widow, learn that what we rightly give for the relief of thepoor, and the support of YHWHs worship, is given unto YHWH; and our Saviour sees with pleasure whatever we have in our hearts to give for the relief of his members, or for his service.
  4. 4. The poorest of thy servants have two mites, they have a soul and a body; (Pause for a moment and let the above be part of our thoughts) Mattiyahu 6:3But when thou doest mitzvot,( kindness/compassion/ righteous) let not thy left hand know what thy right hand doeth: "he that gives a gift to his friend out of love, may make it known, ‫אבל לא בצדקה‬ "but not if it be by way of alms". "Take heed [He says] that you do not your righteousness before men." Here it is not "alms," but "righteousness," as you may see in the margin. Then the righteousness spoken of branches out into three parts: — alms, which is one part of it; prayer, another part; and fasting, a part of it not to be despised. This is our righteousness, the especial point of which is, that it should be not a matter of ostentation, but before our Father who sees in secret. It is one of the salient features of being set apart. We have confidence in our Fathers goodness to us, counting upon His mercy, certain that He regards us as ofinfinite value, and that, therefore, we need not be careful as the Gentiles are, because our Father knows what we have need of. It is enough for us to seek the kingdom of YHWH, and His righteousness: our Fathers love cares for all the rest. Mattiyahu 6:4 That thine mitzvot may be in secret: and thy Abba which seeth in secret himself shall reward thee openly. warned against hypocrisy and outward show in religious duties. What we do, must be done from an inward principle, that we may be approved of YHWH, not that we may be praised of men. In these verses we are cautioned against hypocrisy in giving alms. Takeheed of it. It is a subtle sin; and vain-glory creeps into what we do, before we are aware. But the duty is not the less necessary and excellent for being abused by hypocrites to serve their pride.Yahusha HaMeshiakh passes, at first may seem a promise, but it is theirreward; not the reward YHWH promises to those who do good, but the reward hypocrites promise themselves, and a poor reward it is; they did it to be seen of men, and they are seen of men. When we take least notice of our good deeds ourselves, YHWH takes mostnotice of them. He will reward thee; not as a master who gives his servant what he earns, and no more, but as a Father who gives abundantly to his son that serves him. Because the Jews very much placed their justifying righteousness before YHWH in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The accountMaimonides gives is as follows, who observes: that for it can never be thought to be ourYHWHs meaning in earnest, that either their persons, or what they had, should be pureand clean unto them, by giving a part of their ill-gotten goods to the poor; but he speaks their sense, in an ironic way. From this opinion of theirs it is, that the Hebrew word, ‫,זכה‬
  5. 5. which signifies "to be clean", is used by them for giving alms: so it is said that now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before YHWH in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides gives is as follows, who observes: That "we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; Nor shall YIsraEL be redeemed, but by alms, according to Isa 1:27. Tzyon shall be redeemed with mishpat, and make teshuvah with tzedakah. Tsiyon shall be redeemed with right-ruling, and her returning ones with righteousness. Neither sacred cities nor royal ones are faithful to their trust, if religion does not dwell inthem. Dross may shine like silver, and the wine that is mixed with water may still have thecolour of wine. Those have a great deal to answer for, who do not help the oppressed, butoppress them. Men may do much by outward restraints; but only YHWH works effectually by the influences of his Ruakh, as a Ruakh of Judgment. Sin is the worst captivity, the worst slavery. The redemption of the Ruakhual Zion, by the righteousness and death of Yahusha HaMeshiakh, and by his powerful grace, most fully accord with what is heremeant. Utter ruin is threatened. The Jews should become as a tree when blasted by heat; as a garden without water, which in those hot countries would soon be burned up. Thus shall they be that trust in idols, or in an arm of flesh. Even the strong man shall be astow; not only soon broken, and pulled to pieces, but easily catching fire. When the sinner has made himself as tow and stubble, and YHWH makes himself as a consuming fire, what can prevent the utter ruin of the sinner? There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an YIsraELite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that hestrengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported:
  6. 6. and the next to this is,when a man puts into the alms chest: and a man does not put into the alms chest excepthe knows that the governor is faithful and wise, and knows how to manage as should be; The next to this is,when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast theirmoney at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is,when the poor man knows of whom he takes, but does not know the giver; as the greatmen among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief. Now this work, or duty, they magnify at a very great rate: not content to say that "he that does alms, does that which is more excellent than all offerings; they further affirm that "giving of alms and beneficence ‫,כנגד התורה כולה‬ "are equal to the whole law"; or, it is all one as if a man performed the whole law. Moreover, they give out,"that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell". Yea, they reckon that this gives a right and title to eternal life"He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is ‫צדיק גמור‬ a perfect righteous man
  7. 7. Or, as elsewhere expressed, let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now Yahusha advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them;not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not bedone with this view, to be seen of men, in order to gain their applause, and a good name among them, otherwise, ye have no reward of your Father, which is in heaven. You expect a reward,and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from YHWH, since you seek not his glory, but your own. When a mans self, and not theglory of YHWH, is the chief end of any action, that cannot be called a good work, nor willit have any reward; whereas a good work, which springs from a principle of grace, and isdirected to the glory of YHWH, will have a reward, not of debt, but of grace, from whence it arises. Eloneinu Yëshuå HaMeshiakh In His Name His servant and yours Shalom in Righteousness by the GRACE of YHWH keiYAH nätzräya remember me and pray for me that YHWH 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