The Tzedakah (righteous) kingdom of YHWH ( yahuah)
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The Tzedakah (righteous) kingdom of YHWH ( yahuah) The Tzedakah (righteous) kingdom of YHWH ( yahuah) Document Transcript

  • Zekeniam Y’Isra’EL 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) EHYEH ASHER EHYEH 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: The ministry of reconciliation Message of Reconciliation Torah sh’Bichtav (Written Torah)
  • Who hath ears to hear, let him hear. The tzedakah (righteous) Kingdom Of YHWH ( Yahuah) Shema, Yisrael: YHWH ( ‫ )יהוה‬Eloheinu YHWH ( ‫ )יהוה‬Echad: This is “the” commandment that he has been building up to. (v. 1) Listen: Heb., Sh’ma.Pay attention, hear, and heed. In Hebrew, “commandment” means “what sets us in order.” It is a military term. These are our marching orders. This, along with the next several verses, is the heart of the Torah. Only YHWH: or, "YHWH is one (or unified, or all in all)." He is to take first priority in everything, before anything else that is “mighty” in our lives. His commands need to be our first consideration in regard to our actions, opinions, attitudes, and priorities. Actually, He should be the only consideration. Put Him before all our own logic and reasonsing, and we will be able to take the Land and increase. The word Shema, is to hear intelligently often with implication of attention, obedience, etccausatively, to tell, etc. (obediance is required) Yisrael: The word Yisrael (yis-raw-ale) he will rule as YHWH : YIsraEL, a symbolical name of Yaakov (typically) of his posterity from sarah (saw-raw)to prevail[a primitive root] have power (as a prince). and strength. (as adjective) mighty (especially) the Almighty (but used also of any deity) [shortened from YHWH (YHWH),might(-y one), power, strong. Root(s):ayil (ah-yil) (properly) strength (hence) anything strong (specifically, politically) a chief (also) a ram (from his strength) a pilaster (as a strong support) an oak or other strong treeuwl (ool) the body (as being rolled together) (also) powerful[from an unused root meaning to twist, by implication, to be strong] mighty, strength. from the same as YHWH ( ‫ )יהוה‬Yahuah . (the) self-Existent or Eternal Yahuah, YIsraEL national name of YHWH Eloheinu ‫ים‬A‫לוה‬D‫א‬ elohiym (el-o-heem) Messengers in the ordinary sense but specifically used (in the plural thus, especially with the article) of the supreme YHWH occasionally applied by way of deference to magistrates and sometimes as a superlative
  • ‫ ד‬G‫ דָח‬I‫ א‬ Echad echad (ekh-awd) . (properly) united, i.e. one (as an ordinal) first [a numeral from H258 ‫ ד‬M‫א דָח‬ achad (aw-khad) to unify (figuratively) collect (ones thoughts Devarim 6:25 And it shall be our tzedakah, ‫ה‬G‫ ק‬G‫ ד‬P‫צ‬ H6666 tsdaqah (tsed-aw-kaw)to be (causatively, make) right (in a moral or forensic sense cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness). (righteousness) if we shomer ‫ ר‬shamaM‫ רַמ‬sG‫ ש‬shamar (shaw-mar) v. (properly) to hedge about (as with thorns), i.e. guard (generally) to protect, attend to, etcbeward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man) to do all these mitzvot ‫ה‬G‫הָוצו‬A‫ רַמ‬s mitsvah (mits-vaw) a command, whether human or divine (collectively, the Law) (which was) commanded(-ment), law, ordinance, precept. From H6680 ‫ה‬G‫ו‬G‫צ‬ tsavah (tsaw-vaw)(intensively) to constitute, enjoinappoint, (for-)bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.
  • before YHWH ( ‫ )יהוה‬Eloheinu, as he hath commanded us. Simple put you can live a righteous life by obeying the Torah. Ve Tzadek beemunato yikhye The just shall live by faith.It will serve as righteousness for us: LXX, "there will be mercy for us"; Aramaic, "it will be to our merit". This flies in the face of what the Church teaches—“He did it so we don’thave to.” This is an example of what Kefa said about the unlearned and unstable twisting Paul’s words. 2 Kefa/Peter 3:16As also in all [his] letters, speaking in them of these things; in which are some things hardto be understood, which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction. But Avraham’s faith was counted as righteousness. Gen. 15:6 And he believed in YHWH ( ‫ ;)יהוה‬and he counted it to him for Tzedakah. Believed: stood firm in his trust or confidence; based on the verb form of "amen", which means "established" or "trustworthy". He merited being written in the Book of the Righteous Dan. 7:10; Rev. 20:12 because he trusted confidently in YHWHs promise, though it was impossible! This can apply to us too. Gal. 3:9 So then those who are of the Faith are blessed with faithful Avraham. The same affirmation is given to Pinhas
  • Tehillim 106:31 And that was counted unto him for tzedakah unto all generations for evermore. because he acted on his belief: he intervened when even Moshe stood by, and held off a plague. A sign of Brit Milah, a seal of the tzedakah of the faith which [he had yet] being uncircumcised: Romans 4:9ff [Cometh] this meushar (blessedness) then upon the Brit Milah [only], or upon theuncircumcision also? for we say that faith was reckoned to Avraham for tzedakah.How wasit then reckoned? when he was in Brit Milah, or in uncircumcision? Not in Brit Milah, but in uncircumcision. And he received the sign of Brit Milah, a seal of the tzedakah of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that tzedakah might be imputed unto them also:And the father of Brit Milah to them who are not of the Brit Milah only, but who also walk in the steps of that faith of Avinu Avraham, which [he had] being [yet] uncircumcised.For the promise,that he should be the heir of the world, [was] not to Avraham, or to his zera, through theTorah, but through the tzedakah of faith.For if they which are of the Torah [be] heirs, faithis made void, and the promise made of none effect:Because the Torah worketh wrath: for where no Torah is, [there is] no transgressionTherefore [it is] of faith, that [it might be]by grace; to the end the promise might be sure to all the zera; not to that only which is ofthe Torah, but to that also which is of the faith of Avraham; who is the father of us all.(As it is written: I have made thee a father of many nations,) before him whom he believed, [even] Elohim ( ‫ ,)אלהים‬who quickeneth the dead, and calleth those things which be notas though they were.Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy zera be.And being notweak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Saras womb:He staggered not at the promise of Elohim ( ‫ )אלהים‬through unbelief; but was strong in faith, giving glory to Elohim ( ‫;)אלהים‬And being fully persuaded that, what he had promised, he was able also to perform.And therefore it was imputed to him for tzedakah.Now it was not written for his sake alone, that it was imputed to him;But for us also, to whom it shall be imputed, if we believe on him that raised up Yahu(ah)shua ( ‫ )ישוע‬Eloneinu from the dead;Who was delivered for our offences, and was raised again for our justification. points out that Avram was counted righteous before he was circumcised--before he had done any particularly religious acts, though he could not have gotten to where he waswithout trusting YHWH at each juncture. Now he believes his line will continue, but he stillhad to do his part in fathering a child. He must still walk in a way that proves he believes.
  • (Yaaqov/James 2:20ff) But wilt thou know, O vain man, that faith without works is dead?Was not Avraham our father justified by works, when he had offered Yitzhak his son upon the altar? Seest thou how faith wrought with his works, and by works was faith madeperfect?And the scripture was fulfilled which saith:Avraham believed Elohim ( ‫ ,)אלהים‬and it was imputed unto him for tzedakah:and he was called the Friend of Elohim ( ‫.)אלהים‬ If he had stopped here, none of this would have come about. In contrast to the too-easily-misunderstood words in Galatians 3, the fact that we can demonstrate our faith only through our actions does not diminish Yahu(ah)shua in anyway. Obeying the Torah is walking in His righteousness as he did. The truth is, he did it sowe can too. We have been paid for but not yet delivered; our righteous acts are the way we are “boxed up for delivery”, so we can get all the way Home. Yaaqov/James 2:14ffWhat [doth it] profit, my achim (Brethren), though a man say he hath faith, and have not works? can faith save him? Rescue: or save; Aramaic, make him alive. This gives the other side of the coin that Paul minted in Ephesians 2:8-9,10 For by grace are ye saved through faith; and that not of yourselves: it is the gift of Elohim):Not of works, lest any man should boast.For we are His workmanship, created inHaMeshiakh Yahu(ah)shua ( ‫ )יהושע‬unto good works, which Elohim) hath before ordained that we should halakh in them.qualifies the claim that our salvation is not on the basis of works by saying that YHWH hasindeed prepared works for us to walk in after accepting the rescue Yahu(ah)shua provides from the hopelessness of our exile and from estrangement from YHWH. But why does Yaaqov ask this as a question? Because he has a copy of Paul’s letter to the Romans, andhe is using a rabbinical style of argument to bring greater clarity, especially to chapter 4 of Romans. Rhomaios 1:17 For therein is the Tzidkat Elohiyim ( ‫ )אלהים‬revealed from faith to faith:As it is written: The just shall live by faith. By his commandments you shall live Deuteronomy 6
  • Now this is the commandment, the statutes, and the ordinances, which YHWH (Yahuah) your Eloahi commanded to teach you, that you might do them in the land (His Kingdom) where you go over to possess it; that you might fear YHWH (Yahuah) your Eloahi, to keep all his statutes and his commandments, which I command you, you, and your son, and your son’s son, all the days of your life; and that your days may be prolonged. Hear therefore, Israel, and observe to do it; that it may be well with you, and that you mayincrease mightily, as YHWH (Yahuah), the Eloahi of your fathers, has promised to you, in a land flowing with milk and honey. Hear, Israel: YHWH (Yahuah) is our Eloahi;YHWH (Yahuah) is one:and you shall love YHWH (Yahuah) your Eloahi with all your heart, and with all your soul, and with all your might.These words, which I command you this day, shall be on your heart; and you shall teach them diligently to your children, and shalltalk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. You shall bind them for a sign on your hand, and they shallbe for symbols between your eyes. You shall write them on the door posts of your house, and on your gates.It shall be, when YHWH (Yahuah) your Eloahi shall bring you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and goodly cities, which you didn’t build, and houses full of all good things, which you didn’t fill, and cisterns dug out, which you didn’t dig, vineyards and olive trees, which you didn’t plant, and you shall eat and be full; then beware lest you forget YHWH (Yahuah), who brought you forth out of the land of Egypt, (sin) out of the house of bondage.(slave to sin) You shall fear YHWH (Yahuah) your Eloahi; and you shall serve him, and shall swear by his name.You shall not go after other Eloahis, of the Eloahis of the peoples who are around you; for YHWH (Yahuah) your Eloahi in the midst of you is a jealous Eloahi; lest the anger of YHWH (Yahuah) your Eloahi be kindled against you, and he destroy you from off the face of the earth. You shall not tempt YHWH (Yahuah) your Eloahi, as you tempted him in Massah. You shall diligently keep the commandments of YHWH (Yahuah) your Eloahi, and his testimonies, and his statutes, which he hascommanded you.You shall do that which is right and good in the sight of YHWH (Yahuah); that it may be well with you, and that you may go in and possess the good land which YHWH (Yahuah) swore to your fathers, to thrust out all your enemies from before you, as YHWH (Yahuah) has spoken. When your son asks you in time to come, saying, “What do the testimonies, the statutes, and the ordinances, which YHWH (Yahuah) our Eloahi has commanded you mean?” then you shall tell your son, “We were Pharaoh’s bondservants in Egypt: and YHWH (Yahuah) brought us out of Egypt with a mighty hand; and YHWH (Yahuah) showed great and awesome signs and wonders on Egypt, on Pharaoh, and on all hishouse, before our eyes; and he brought us out from there, that he might bring us in, togive us the land which he swore to our fathers. YHWH (Yahuah) commanded us to do all these statutes, to fear YHWH (Yahuah) our Eloahi, for our good always, that he might preserve us alive, as at this day. It shall be righteousness to us, if we observe to do all this commandment before YHWH (Yahuah) our Eloahi, as he has commanded us.”
  • Yahu(ah)shua alone grants eternal life Yochanan 17:3 And this is life eternal, that they might know Thee the only true Elohiyim ( ‫ ,)אלוה‬and Yahu(ah)shua HaMeshiakh, whom Thou hast sent. "to them that are cut off in a corner of the wilderness; YirmeYahu 9:23-25 Thus saith YHWH ( ‫:)יהוה‬ Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches: Glory: means to rave about something even to the point of appearing foolish. When the lights are really turned on, all will see that living for oneself is the real foolishness, but in the era when such philosophies have precedence in the public eye, walking the moststraightforward, simple way will be what is called foolish. And that is what we must accept for His sake. 1 Cor. 1;19-2:16 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.Where [is] the wise? where [is] the scribe? where [is] the disputer of this olam hazeh? have not Elohiyim ( ‫ )אלהים‬made foolish the wisdom of this olam hazeh?For after that in the wisdom of Elohiyim ( ‫ )אלהים‬the olam hazeh by wisdomknew not Elohiyim ( ‫ ,)אלהים‬it pleased Elohiyim ( ‫ )אלהים‬by the foolishness of proclaiming to save them that believe.For the Yehudim require a sign, and the Greeks seek after wisdom:But we proclaim Meshiakh impaled, to the Yehudim a stumblingblock, and to theGreeks foolishness;But to them which are called, both Yehudim and Greeks, Meshiakh thepower of Elohiyim ( ‫ ,)אלהים‬and the wisdom of Elohiyim ( ‫.)אלהים‬Because the foolishnessof Elohiyim ( ‫ )אלהים‬is wiser than men; and the weakness of Elohiyim ( ‫ )אלהים‬is stronger than men.For you see your calling, achim, how that not many wise men after the flesh, not many mighty, not many noble, [are called]:But Elohiyim ( ‫ )אלהים‬have chosen thefoolish things of the olam hazeh to confound the wise; and Elohiyim ( ‫ )אלהים‬have chosen the weak things of the olam hazeh to confound the things which are mighty;And base things of the olam hazeh, and things which are despised, have Elohiyim ( ‫ )אלהים‬chosen, [yea], and things which are not, to bring to nought things that are:That no flesh should glory in His presence.But of him are you in Meshiakh Yeshua ( ‫,)ישוע‬ who of Elohiyim ( ‫ )אלהים‬is made to us wisdom, and tzedakah, and set-apartness, and redemption: That, according as it is written, he that glories, let him glory in YHWH ( Yahuah) And I, achim, when I came to you, came not with excellency of speech or of chokmah,declaring to you the witness of Elohiyim ( ‫.)אלהים‬For I determined not to know any thing among you, save Yeshua ( ‫ )ישוע‬Meshiakh, and Him impaled.And I was with you in
  • weakness, and in fear, and in much trembling.And my speech and my proclaiming [was] not with persuasive words of mans chokmah, but in demonstration of the Ruakh and of power:That your faith should not stand in the chokmah of men, but in the power of Elohiyim ( ‫.)אלהים‬ True Wisdom Howbeit we speak chokmah among them that are perfect: yet not the chokmah of thisolam hazeh, nor of the princes of this olam hazeh, that come to nought:But we speak thechokmah of Elohiyim ( ‫ )אלהים‬in a mystery, [even] the hidden [chokmah], which Elohiyim(‫ )אלהים‬ordained before olam hazeh to our glory:Which none of the princes of this olam hazeh knew: for had they known [it], they would not have impaled YHWH of Glory . Spiritual truths are revealed by Elohiyim But as it is written, Eye have not seen, nor ear heard, neither have entered into the heart of man, which elohiyim have prepared for them that love him But Elohiyim ( ‫ )אלהים‬have revealed [them] to us by His Ruakh: for the Ruakh searcheth all things, yea, the deep things of Elohiyim ( ‫.)אלהים‬For what man knows the things of a man, save the spirit of man which is in him? even so the things of Elohiyim ( ‫)אלהים‬ knows no man, but the Ruakh of Elohiyim ( ‫.)אלהים‬Now we have received, not the spiritof olam hazeh, but the spirit which is of Elohiyim ( ‫ ;)אלהים‬that we might know the things that are freely given to us of Elohiyim ( ‫.)אלהים‬Which things also we speak, not in the words which mans chokmah teacheth, but which the Ruakh HaQodesh teacheth;comparing spiritual things with spiritual.But the natural man receives not the things of theRuakh of Elohiyim ( ‫ :)אלהים‬for they are foolishness to him: neither can he know [them], because they are spiritually discerned.But he that is spiritual judges all things, yet hehimself is judged of no man.For who have knows the mind of YHWH ( ‫ )יהוה‬that he might instruct him? But we have the mind of Meshiakh.But let him that glorieth glory in this, that he understandeth and knoweth Me, that Ani ( ‫ )אני‬YHWH ( ‫ )יהוה‬which exercise chesed ( ‫ ,) דָחס ד‬misphat ( ‫ רַמשּפ(ט‬s), and tzedekah (‫ ,)הָוצ דקה‬beretz( ‫ רץ‬shama‫ :)בא‬for in these [things] I chaphetz( ‫ , דָחפץ‬delight),saith YHWH ( ‫.)יהוה‬ Yahu(ah)shua echoed this concept when He told His disciples not to rejoice because the demons were subject to them, but because their names were inscribed in Heaven. Luke 10:20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in shamayim. What is called wisdom now is usually just knowing the way the system works and capitalizing on it. But all of this knowledge will be thrown into disarray soon when He shakes all that can be shaken. Haggai 2:6
  • FYet once, it [is] a little while, and I will shake the shamayim, and the earth, and the sea, and the dry [land]; If we think we know anything, we have not yet begun to have true knowledge 1 Cor. 8:2And if any man think that he knows any thing, he knows nothing yet as he ought to know. because we know in part 1 Cor. 13:9 For we know in part, and we prophesy in part. i.e., by contrasting one thing with another, and by fragmenting things into manageably- sized increments. But the only true knowledge is to connect directly with the Source in which all of the parts hold together. This consolidates our debts and infinitely simplifies life. Compare Micha 6:8Justice: or judgment, right legal ruling. Asking Him, as we do in the shakharit prayers, to“restore our judges as at the earliest times” seems extremely undemocratic, but it is the way of Israel. We must “be transformed by the renewing of our minds” Rom. 12:2And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of Elohim ( ‫.)אלהים‬ so our reasons for boasting can be reset. Hinnei, the days come,saith YHWH ( ‫ ,)יהוה‬that I will punish all [them which are] circumcised with the uncircumcised; While still having the foreskin: Aramaic, whose deeds are like the deeds of the uncircumcised. Mitzrayim, and Yehudah, and Edom, and benai Ammon, and Moav, and all [that are] in the utmost corners, that dwell in the wilderness: for all [these] nations [are] uncircumcised, and all beit Yisrael [are] uncircumcised in the heart.
  • Cut off the corners: LXX, shaves his face round about--most likely a pagan ritual, since Israel is specifically forbidden to do this Lev. 19:27, You shall not round the corners of the hair of your heads, neither shall thou trim the corners of thy beard. in the context of Lev 19:9And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. which speaks of not cutting down—a related word--the corners of the fields so that thepoor and sojourners would have something to eat). The lying mentioned all through this chapter is a symptom of this unwillingness to expose one’s true heart. "Just as the knowledge of YHWH (Yahuah) is more important than wisdom, power, ormight, even so faith that springs from the heart is more important than any outward show of religion." 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 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 aman 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