Half a shekel


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Half a shekel

  1. 1. Zekenim YisraEL (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.
  2. 2. Half a Shekel ‫,מחסרו די‬ “the sufficiency of his need,” Save when there shall be no poor among you; O poor of the flock. Zecharyahu 11:7And I will feed the flock of slaughter, [even] you, O poor of the flock. And I took unto metwo staffs ( staves); the one I called Beauty, and the other I called Bands; and I fed the flock. Seek out the poor among you In the law of Mosheh are very plain marks of sound moral feeling, and of true political wisdom. The Hebrew word for charity is "tzedaka". This word is derived from the Hebrew root Tzade-Dalet-Qof, meaning righteousness, justice or fairness. Doing tzedaka, often translated as “justice” or “charity”, is incumbent on all Y IsraEL according to the Torah. when we give „tzedaka“ or deal with those less fortunate than us, we have to be fully cognizant that someone is hurting because they are in need. It is a very humbling experience to be so poor that we have to accept tzedaka. We have to try and minimizethis pain to whatever extent we can, so that those who are poor can maintain their dignity and pride and avoid despair. Rhomaios 5:1-2Therefore being justified by faith, we have shalom with Elohim ( ‫ )אלהים‬through ELoneinuYahusha HaMeshiakh:By whom also we have access by emunah into this unmerited favour wherein we stand, and rejoice in tikvah of the glory of Elohim ( ‫.)אלהים‬Therefore being made charitable by faithful obedience, let us have Shalom with YHWH by (the example of) our Master Yahusha HaMeshiakh; By him we have been brought byfaithful obedience into his grace (the Torah) wherein we stand, and are proud of the hope of the shekinah of YHWH. it is better to give one coin to charity one hundred times, than one hundred coins one time.
  3. 3. „Tzedaka“ Tzedaka" is the Hebrew word normally translated as “charity” in English, but the connotation of the two words are very different. "Charity" suggests magnamity, a generous act by those who have, which benefits those who do not have. "Tzedaka", on the other hand, comes from the Hebrew root, "tzedek", which means justice or fairness. Giving to the poor is not viewed in hebrew as an altruistic, generous act. It is insteadseen as an act of justice and righteousness; doing ones duty by giving to the poor what is due to them. We understand that the reason I have more than I need, is because YHWH gave me the poor man’s money to hold until the need was revealed. Therefore, when the need is revealed, justice requires me to give the poor man YHWHs money that was entrusted to me. Poverty among YHWHs vassals is a disgrace Now in Proverbs we read, "He who lendeth unto the poor lendeth unto the YHWH" , let your heart guide youEvery person is required to give tzedaka according to his ability. Even a poor person who is himself supported by tzedaka, must give tzedaka. A person who can only give a littleshould not hesitate to give, because a little from him is like a great deal from a wealthier person. We are all obligated to seek justice! and I think thats a good thing to remember. Rather than exacting the debts from the poor, just say, "Well, I loaned to the YHWH and the YHWH will repay". Now I like loaning money to YHWH. I think he pays fantastic interest. "And he who lendeth unto the poor lendeth unto the YHWH" because YHWH takes the cause of thepoor. YHWH takes up the cause of the poor every time and YHWH is very interested in the poor of the land because theyre gonna always be with us. In verse eleven, "The poor shall never cease out". Youre always gonna have poor people. Yahusha said, "The poor you have with you always". He was quoting here from Deuteronomy. Therell always be poor, and thus, we should always have a heart and a concern for the poor. Devarim 15:7 If there be among you a poor man of one of thy brethren within any of thy shearim (gates) in thy eretz which YHWH Eloheicha giveth thee, thou shalt not harden thine lev, nor shut thine hand from thy poor brother: Giving is the grace of the gospel,
  4. 4. Kórinthos Bet 9:7Every man according as he purposeth in his heart, [so let him give]; not grudgingly, or of necessity: for Elohim ( ‫ )אלהים‬loveth a cheerful giver. "Every man"according as he has purposeth in his heart, so let him give; not grudgingly, or of necessity [out of pressure]: for YHWH loveth a cheerful [hilarious] giver And thats what the Greek word means. YHWH takes it as a personal affront, and I would, too, if I were YHWH. When someone gives Him something, and then gripes about it. You ever had someone give you something, and then they go around and they complain and you know, about what they gave to you? Giving grudgingly. My feeling is always, "Keep it, man. I dont want it." You know, I dont like gifts with strings attached. But YHWH doesnt want you to give anything to Him begrudgingly. You know, with an all right-Ill-give-it-to-you kind of an attitude. And YHWH as much as says, "Hey, keep it. I dont want it; I dont need it." Its a joy to be able to give.And only that should you really give to YHWH. That which is given hilariously, because it is only that which YHWH really respects and honors. So youre better off to keep it than to give under pressure, constraint or grudgingly. Youre better, really, off to keep it, and you would be better off if youll just keep it. And only give what you can give with a hilarious heart because of your love for Him. So, "Every man as he has purposed in his own heart, so let him give." Grudge not a kindness to thy brother; distrust not the providence of YHWH It is a dreadful thing to have the cry of the poor justly against us. For the poor shall never cease out of the eretz: therefore I command thee, saying, Thou shalt open thine hand wide unto achicha (thy brother), to thy poor, and to thy needy, in thy eretz.Many people conclude that people are poor through some fault of their own. This kind of reasoning makes it easy to close their hearts and hands to the needy. But we are not to invent reasons for ignoring the poor. We are to respond to their needs no matter who orwhat was responsible for their condition. Who are the poor in your community? How could you help them? What can you do to help someone in need? Mishle 4:23 Keep thy heart with all diligence; for out of it [are] the issues of life. "Heart" usually means "mind" , but it has a much broader meaning that includes the emotions , the will (, and even the whole inner person
  5. 5. For out of it are the issues of life.] totseoth chaiyim, "the goings out of lives." Is not this aplain allusion to the arteries which carry the blood from the heart through the whole body, and to the utmost extremities? As long as the heart is capable of receiving and propelling the blood, so long life is continued. Now as the heart is the fountain whence all the streams of life proceed, care must be taken that the fountain be not stopped up nor injured. A double watch for its safety must be kept up. So in spiritual things: the heart is the seat of the Yahusha of life and glory; and the streams of spiritual life proceed from him to all the powers and faculties of the soul. Watch with all diligence, that this fountain be not sealed up, nor these streams of life be cut off. Therefore "put away from thee a froward mouth and perverse lips-and let thy eyes look straight on." Or, in other words, look inward-look onward-look upward. Keep thy heart with all diligence,.... The mind from vanity, the understanding from error, the will from perverseness, the conscience clear of guilt, the affections from being inordinate and set on evil objects, thethoughts from being employed on bad subjects; and the whole from falling into the handsof the enemy, or being the possession of haHaSatan: great diligence had need be used inkeeping it, since it is naturally so deceitful and treacherous; a strict eye is to be kept upon it; all the avenues to it to be watched, that nothing hurtful enters, or evil comes out; it is to be kept by all manner of means that can be thought of, by prayer, hearing, reading, meditation; and, above all, by applying to Yahusha for his grace and Ruakh to sanctify, preserve, and keep it. Or, "above all keeping, keep thine heart" {b}; though other things are to be kept, and care taken of them, as kingdoms and cities, and towns and families, and treasures and riches; yet the heart above all: for out of it [are] the issues of life; of natural life: it is the seat of it, from whence all actions of life are derived; it is, as philosophers say, the first that lives, and the last that dies; and it is the seat of spirituallife the principle of it is formed in it; from whence all spiritual and vital actions flow, and which lead unto and issue in eternal life: as is a mans heart, such is his state now, andwill be hereafter; if the heart is quickened and sanctified by the grace of YHWH, the man will live a life of faith and holiness here, and enjoy everlasting life hereafter: and if the heart is right, so will the actions of men be; they are regulated and denominated by it;they will then spring from right principles, and be directed to right ends, and performed with right views; great care therefore should be taken of the heart, since so much depends upon it, and it is so well known to YHWH the searcher of it. Ones kindness reflect his or her hearts affections"The humanitarian Ruakh of Mosaic legislation permeates these civic and religious aspects of the YIsraELite society. It stands in contrast to the lack of dignity accorded to the common man in contemporary cultures of the Mosaic age." Gal 6.9 And let us not be weary in well doing: for in due season we shall reap, if we faint not
  6. 6. As we have therefore opportunity, let us do good to all [men], especially to them who are of the household of faith. the Ruakh of YHWH calling for tenderness in dealing with those who are overtaken in a fault. "Ye which are spiritual restore such an one in the Ruakh of meekness; considering thyself, lest thou also be tempted." Besides, we have a more daily duty: " Bear ye one anothers burdens." It is not merely to seek in love a fallen brother, but to be the succourer of others in their difficulties. Love finds its activity in caring for those that are cast down, "and so fulfils the law of YHWH." , through the teachings of Yahusha Do you want to understand his teaching? It is the teaching ,Yahusha lived by .Thus He lived and moved here below. The law of Mosheh tells a man to do his duty in hisown place. The law of YHWH makes the going out of love towards another, so to speak, to be his joy. It was exactly how Yahusha walked upon this earth; and the expression of Him is the prime call of being a Nätzräya Many excuse themselves from the work of seeking the poor, though they may make a show, and profess it. They may impose upon others, yet they deceive themselves if theythink to impose upon YHWH, who knows their hearts as well as actions; and as he cannot be deceived, so he will not be mocked. Our present time is seed time; in the other world we shall reap as we sow now. As there are two sorts of sowing, one to the flesh, and the other to the Ruakh, so will the reckoning be hereafter. Those who live a carnal, sensual life, must expect no other fruit from such a course than misery and ruin. But those who, under the guidance and influences of the Ruakh HaQodesh, live a life of faith in the Meshiakh, and abound in Nätzräya teachings of the grace of YHWH, shall of the Ruakhreap life everlasting. We are all very apt to tire in duty, particularly in doing good. This we should carefully watch and guard against. Only to perseverance in well-doing is the reward promised. Here is an exhortation to all to do good in their places. We should take care to do good in our life-time, and make this the business of our lives. Especially when fresh occasions offer, and as far as our power reaches. Here is the answer to those who then sought, and now seek, to bring in law forsanctification and as a guide: the strength and the rule for holiness are in the Ruakh. The law does not give the Ruakh. Moreover (for it is evident that these pretensions of observing the law had given liberty to the pride of the flesh) the Nätzräyawas not to be desirous of vain-glory, provoking one another, envying one another. If any one, through carelessness, committed some fault, the Yahushaians part was to restore this member of Yahusha, dear to Yahusha and to the Yahushaian, according to the love of Yahusha, in aRuakh of meekness, remembering that he himself might fall. If they wished for a law, here was one: to bear each others burdens, and so fulfil the law of Yahusha (that is, the rule of all His own life here below). It is not by boasting, when one is nothing, that true glory
  7. 7. was acquired. It is but deceiving oneself, says the Talmidim, in language which, by its simplicity, pours unspeakable contempt on those who did so. These legalists boasted much of themselves, imposed burdens on others; and investing themselves with their Judaic glory -- that which was a burden to others, and one which they did not help them to bear, was vain-glory to themselves -- they gloried in their Judaism, and in making others subject to it. But what was their work? Had they laboured really for the Yahusha?In no wise. Let them prove their own work; then they would have reason to glory in what they had done themselves, if there was any Nätzräyawork of which they had been the instruments. It certainly would not be in what they were doing then, for it was another who had done the work of Yahusha in Galatia. And after all, every one should bear his own burden. The Talmidim adds a few practical words. He who was taught should, in temporal things, succour those who taught him. Furthermore, although grace was perfect and redemption complete, so that the believer received the Ruakh HaQodesh as a seal thereof, YHWH had attached infallible consequences to a mans walk, be it after the flesh or after the Ruakh. The effects followed the cause; and they could not mock YHWH by making a profession of grace or being Set Apart, if they did not walk according to its Ruakh, as led, in a word, by the Ruakh HaQodesh, who is its practical power. Of the flesh they would reap corruption; ofthe Ruakh, life everlasting. But, as Nätzräya , they must have patience in order to reap, and not grow weary of well-doing: the harvest was sure. Let believers, then, do good to all, especially to those of the house of YHWH. Paul had written this letter with his ownhand -- an unusual thing for him. He generally employed others (as Tertius for the epistle to the Romans), dictating to them that which he wished to say, adding the benediction with his own hand, as certifying the correctness of that which was written 1 Cor. 16: 22If any man love not Eloahi Yahusha HaMeshiakh, let him be Alav ki Cherem hu (a curse of the ban of destruction is on him") Marana tha(Eloneinu come). Anathema, answers to the Hebrew ‫,חרם‬ and is rendered by it here in the Syriac version; and signifies anything separated and devoted to holy uses; and so it is used by the Septuagint, in Le 27:28,Notwithstanding no devoted thing, that a man shall devote unto YHWH ( ‫ )יהוה‬of all that he hath, [both] of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing [is] most kodesh unto YHWH ( ‫.)יהוה‬and in the Renewed Covenant, and which, if alienated to any other purposes, entailed a curse on persons; hence it is often translated "accursed", as
  8. 8. Ro 9:3 For I could wish that myself were accursed from ha Moshiach for my brethren, my kinsmen according to the flesh: 1Co 12:3, Wherefore I give you to understand, that no man speaking by the Ruach of Elohim ( ‫ )אלהים‬calls Yeshua ( ‫ )ישוע‬accursed: and [that] no man can say that Yeshua ( ‫ )ישוע‬is Eloahi, but by the Ruakh HaQodesh. and here it signifies, that such persons that love not the Yahusha HaMeshiakh, should be rejected by the saints, and separated from their communion; and so the Arabic version renders it, "let him be separated"; that is, from the assembly; let him be cast out of it,and cut off from it; as, so living and dying without love to Yahusha, he will be accursed byhim at the last day, and will have that awful sentence denounced on him, "go ye cursed". The apostle adds another word, about which there is some difficulty, maranatha;some make this to be the same with "anathema"; the one being the Syriac, the other the Greek word, as "Abba, Father"; and think that "maranatha" is put for ‫,מחרמתא‬ "maharamatha"; others think that it is the same with ‫,מחרונאתא‬ "maharonatha", which signifies "from wrath to come"; and being joined with the other word, intends an anathematizing or devoting persons to wrath to come: others take it to be the last, and worse sort of excommunication among the Jews; and observe, that the first sort was called ‫" ,נדוי‬Niddui", which was a separation from company and conversation, to which reference may be had in Lu 6:22; Blessed are ye, when men shall hate you, and when they shall separate you [from theircompany], and shall reproach [you], and cast out your name as evil, for the Son of mans sake. the second sort was called ‫חרם‬ Cherem, to which "anathema" answers, and was a separation, attended with curses and imprecations; and a third sort was called ‫,שמתא‬
  9. 9. "Shammatha", and is thought to answer to "maranatha", giving the etymology of it, as if it was, ‫,שם אתא‬ "the name", "YHWH cometh" , as "maranatha" read as two words, signify "our Meshiakh cometh": but this is not the etymology the Jews give of "Shammatha" {g}; they ask, "what is "Shammatha?" says Rab, ‫,שם מיתה‬ "there is death"; and Samuel says, ‫,שממה יהיה‬ "desolations shall be"; but of the other etymology there is no mention made among them; nor is ever the word "maranatha" used by them for excommunication; the sense of which certainly is, "our Yahuah cometh"; and the Ethiopic version, joining it with the former word, renders thewhole thus, "let him be anathema in the coming of our Yahuah", which seems to be prettymuch the sense of the apostle: it is best to consider this word, or rather these two words, "maran atha", "our Yahuah cometh", as added by the apostle, to put persons in mind of the coming of Yahusha; either at the destruction of Yerushalayim, to take vengeance onthe Jews, who did not love, but hated him, and maliciously persecuted him, and his; or of the second coming of Yahusha to judgment, when all the wicked of the earth shall be accursed by him, and all such that love him not will be bid to depart from him. 2 Thess. 3: 17-18The Sheilat Shalom of Paulos (Παυλος) with mine own handwritting, which is the token inevery iggeret ha Kodesh (epistle): so I write.The grace of Yahusha HaMeshiakh Eloneinu [be] with you all. Amein. Peace I leave with you. This was a common form of benediction among the Jews. Mt 10:13.And if the bayit chayil (a house of worthiness), let your shalom come upon it: but if it be not worthy, let your shalom return to you. It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all,
  10. 10. ForHE is our shalom, who hath made both one, and hath broken down the middle wall of partition [between us]; Having abolished in his flesh the enmity, [even] the Torah of commandments [contained]in ordinances; for to make in himself of twain one new man, [so] making shalom;And that he might reconcile both unto Elohim) in ONE BODY by the execution stake, having slain the enmity thereby:And came and proclaimed shalom to you which were afar off, and to them that were nigh For through him we both have access by ONE Ruach unto ha AVI. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled Yochanan 14:1 Let not your heart be troubled: ye believe in Elohim ( ‫ ,)אלהים‬believe also in Me. and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that theRuakh HaQodesh would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But theexpression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against YHWH, Rom 7:7.What shall we say then? [Is] the Torah sin? Chalilah (Far be it). 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. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57: 19-21. I create the fruit of the lips; shalom, shalom to [him that is] far off, and to [him that is] near, saith YHWH ( ‫ ;)יהוה‬and I will heal him.But the wicked [are] like the troubled sea, when it cannot rest, whose mayims cast up mire and dirt.[There is] no shalom, saith Elohai, to the wicked.They were at war with conscience, with the law and perfections of YHWH, and with all the truths of religion. Their state after conversion is described as a state of peace. They arereconciled to YHWH; they acquiesce in all his claims; and they have a joy which the worldknows not in the word, the promises, the law, and the perfections of YHWH, in the plan of salvation, and in the hopes of eternal life. My peace Such as I only can impart. The peculiar peace which my religion is fitted to impart. Not as the world. 1st.
  11. 11. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leavecare, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs. 2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am. 3rd.Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to YHWH. 4th.My peace is such as meets all the wants of the soul, silences the alarms of conscience, isfixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away! Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. "Peace" The shalom of Elohim, Peace from YHWH: Peace with YHWH: The peace of YHWH It is beyond "all mind"; that is, beyond our power of thinking. Phil 4:7 And the shalom of Elohim, which passeth all understanding, shall keep your hearts and minds through Moshiach Yeshua ( ‫.)ישוע‬ What is YHWHs peace? The unruffled serenity of the infinitely-happy YHWH, the eternal composure of the absolutely well-contented YHWH." (Spurgeon)
  12. 12. This peace doesnt just surpass the understanding of the worldly man; it surpasses all understanding. Even the YHWHly man can not comprehend this peace. "Shall keep them as in a strong place or a castle." (Clarke) When people seem to "lose" their heart or mind, it often is connected to an absence ofthe peace of YHWH in their life. The peace of YHWH then does not act as a guard for their hearts and minds. The right place to put our minds. Eloneinu Yëshuå HaMeshiakh In His Name Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that Yahusha ( ‫ )יהושע‬passed by, cried out, saying, Have mercy on us, O YHWH, [thou] Ben David. And Yahusha 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 Yahushahad 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 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, thoughworthy 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 aman to traffic with gifts which he pretends, at least, to have received from the Ruakh
  13. 13. 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 2nd-Thessalonikeus 3:13 But ye, my achim, be not weary in well doing.