(the fathers name)
English is written (left to right hebrew right to left)
The name of His Word , who lived among us
yod, he, vav, he, tsaddi, daleth, qoph
His Name is unique, no other name will bring salvation
( teacher of Y‘sra‘al)
(the ministry of reconciliation)
by whom we have now received the
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).
Father and son are one
My Memorial for generation after generation.‖
This is MY NAME for ever,
I AM / WILL BE WHAT I AM / WILL BE:
Yâ-hwuah, 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 to generation." and I appeared to Abraham, to
Yitzchak, andto Ya‘aqob as hashadday [the almighty]. and my name, Yahwuah, was not well known (famous) to them.
is his name.
The ministry of reconciliation
Message of Reconciliation
Who hath ears to hear, let him hear?
(the Scriptures alone is authoritative for faith)
HaNaTSReY uWMeLeK HaYaHuWDYM
Yahuwshua ‗Nätzräya king of the Jews
(in His Name)
( Fathers name of the
is the Name of the Creator.
(Yâhuwshúa`) is His Son
[Al-u-heem - ALHYM] means "Mighty Ones― or "Power"
means Set-apart, Pure.
(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"
(I am He)
For in the day of trouble He will keep me secretly in His booth. In the
covering of His Tent He will hide me.On a Rock He raises me up.
is for you too!
Scripture speaks of a secret place where we can simply go, be alone, be
protected, pray, and hear from Yahuahshua. Knowing there is such a place is a
matter of faith. Going back time and again, that's a matter of building a
relationship. You need not have an advanced degree in any subject, need not
have memorized Scripture from beginning to end, but instead be aware the
Yâ-hwuah of Y‘sra‘al has a place for each Jew and Gentile who will open their
minds and hearts to Him.
When you pray, you shall not be as the role-fakers, for they love to stand
and pray in the synagogues and in the corners of the streets, that they may be
seen by men. Most certainly, I tell you, they have received their reward. But
you, when you pray, enter into your inner chamber, and having shut your
door, pray to your Father Who is in secret, and your Father Who sees in
secret shall reward you openly. In praying, don‘t use vain repetitions, as the
Gentiles do; for they think that they shall be heard for their much speaking.
Therefore don‘t be like them, don't you see that your Father knows what
things you need before you ask Him.
The truth in reality is visited in this secret place AND must be shared by those
who will live or else ... they will perish ... in darkness.
It is written
―No one, when he has lit a Lamp, puts it in a cellar or under a basket, but on
a stand, that those who come in may see the Light.
Your Word is a Lamp to my feet, and a Light (aur) for my path.
The lamp of the body is the eye. Therefore when your eye is good, your
whole body is also full of Light; but when it is evil, your body also is full of
darkness. Therefore see whether the light that is in you isn‘t darkness. If
therefore your whole body is full of Light, having no part dark, it shall be
wholly full of Light, as when the Lamp with its bright shining gives you
The menorah is the only symbol created by Yâhuwshúa`
With this in mind, heart soul and strength let us study together in the
And now brothers and sisters
Come out of the secret place bearing light!
who see it from afar. The Secret Place, here, shines a bit of light so many can
see from afar. The topics we have chosen are addressed to Jew and Gentile
together. We do this because that is what the Bible does. This opens the
window to make more sense of what Scripture tells us!
In the secret place is plain language, something simple to read. This is a mere
starting place for deeper consideration.
(Understanding Ya'aqob/ Y‘sra‘al)
(All Jews are Y‘sra‘al/ but not all Y‘sra‘alite are Jewish)
And He said, ―Your name is no longer called Yaʽ
aqob , but Yisra‘äl, because
you have striven with Aluahiym and with men, and have overcome.‖
―to strive with Al, to overcome with Al, (then) to rule with Al‖
= Ya-sh-ra-Al ….
the yod again carries the sound of "ah" –
sh-ra-Al = Yashra'Äl ==
this name comes from the Ibriy word "sarah" (saw-raw) meaning "have
(of Hebrew Origin)
He rose up that night, and took his two wives, and his two handmaids, and his
eleven sons, and crossed over the ford of the Yabboq.
The Yabboq flows west through Gil'ad into the Yarden halfway between the
Dead Sea and the Sea of Galilee. Later it would be the northern border of
Moav, then Ammon. Yabboq means "emptying out", and this is what was
being done to Yaaqov here. He left his old self behind and gained a new
identity. (v. 28) Why is Yaa‘qov‘s daughter not mentioned? Daughters were
rarely killed in battle, but were taken as booty. If all the sons were killed, and
the mothers too in case they were pregnant (as one actually was), then the
inheritance would revert to Esau.
He took them, and sent them over the stream, and sent over that which he
was left alone (probably on the north bank of the Jabbok;
but vide on
He removed from himself everything that mattered to him, and spent one
final night in an alien land. He could not go any further until he dealt with
this one pressing matter. Just before his "passing over", the would be
stretched to his limits as Yâhuwshúa` was the night before a Passover many
Ya'aqob was left alone, and wrestled with a Man there until the breaking of
He was alone, yet he wrestled with someone. How could this be? The
numerical value of this word for "alone" is 613--the number of
commandments in the Torah. So he was wrestling with the
Word of Yâ-hwuah.
this ―man‖ is called a messenger andYâhuwshúa` as this ―man‖ was often
called the ―Malak Yâ-hwuah‖.
The messenger who has redeemed me from all evil, bless the lads, and let my
name be named on them, and the name of my father‘s Abraham and
Yitschaq. Let them grow into a multitude in the midst of the earth.‖
He could not sleep, because he had to wrestle with his own inclinations. How
we react under pressure defines us. Struggles show if we are really committed
or not. He had to come to terms with what kind of man he was. Now that
he was alone against the world unless he would have faith that this Aluahiym
was truly who He said He was. Was he really the right one to receive the
birthright? Should he be afraid? Was he right to put Rakhel‘s safety first,
when Leah had proven very faithful to him and much more fruitful? Was he
really ready to be the leader of a nation? He was also wrestling with the
Raukhof his twin Esau, the philosophy of caring only for one's belly, which
now threatened him in a very real way as everything hung in the balance.
How much of Esau—or Lavan--was still in him? How should he deal with
him? Would he become like him, or remain Yaaqov? Neither; there was a
third option. Further, he was wrestling with Aluahiym All of this took place
within him, whether or not anyone else was physically present. And all of
these aspects of his wrestling are really one and the same. Dawn means "what
is sought" in Hebrew. He wrestled until what he was seeking came to light.
He would not receive clarity without the fight. To ignore the better focus
and keep aiming where we used to aim is the definition of ―sin‖ in Hebrew—
missing the target. As he fought his selfishness, the "black cloud lifted"; his
earnest seeking reached the heavenlies.
He was alone
"For from the top of the rocks I see Him.From the hills I see Him.Behold, it is
a people that dwells alone,and shall not be reckoned among the nations.
Separately: alone, divided out and withdrawn from among everything else,
yet together as one group. While it was not beneficial for Adam to be alone,
as a whole people, it was beneficial for Y‘sra‘al to be—for they would be
―alone together‖. This is the same way in which Levi was not to be counted
among the tribes of Y‘sra‘al, though he was one of them; he had a task to
which he was called to "isolate" himself. This also exempts Y‘sra‘al from
For I am the One Who is with you [Yahuw-shua], says Yâ-hwuah, to save
you: for I shall make a full end of all the nations where I have scattered you,
but I shall not make a full end of you; but I shall correct you justly, and will
not declare you innocent.
WhereYâ-hwuah says He will make an end of all nations. The word for
―correct you‖ also stems from a root meaning "to weave, or braid", so Y‘sra‘al
is not one of the threads in the world's fabric, but is a different entity
altogether, even if there seems to be overlap at times. This is actually the
beginning of Bilaam‘s blessing on Y‘sra‘al, but is the reason Y‘sra‘al enemies
have cursed her throughout the centuries, the reason we were exiled was
because we wanted to be like the other nations. The Greeks and Romans
exchanged Yâ-hwuah‘s with whomever they conquered, but cannot tolerate
the ―arrogance‖ of a nation that acknowledges only one Aluahiym. The
―catholic‖ (all-encompassing) mindset adopted within Christianity could not
be satisfied with Yâ-hwuah being one, and had to invent the doctrine of the
trinity in order to facilitate its way of thinking, which stemmed from having
many deities but all under the auspices of the name Ba‘al (e.g., Ba‘al-Peor, as
related to v. 28). We should count it a blessing that we are a set-apart
people, for having to worry about what is outside would only distract us from
the specific responsibilities Yâ-hwuah has given us. We are also under no
obligation to either Christianity‘s or global society‘s expectations, for we have
our orders from a higher authority. But having some who are set apart
automatically marks the rest as common or ordinary. If we were all the same,
as the world wants us to be, nothing at all would be sacred. In particular, Yâhwuah sees Y‘sra‘al as separate from Egypt, though we came out from there
(cf. 22:5, 11). Ideally, it would never enter the minds of this generation that
they had ever even been part of that land. The nations are to be gathered
into Y‘sra‘al, not the other way around. That may seem like putting an
elephant in a shoebox, but there will come a time when the nations will
understand that they will have to come under the covering of Y‘sra‘al to
survive. All too often, Y‘sra‘al caters to other nations‘ whims, but Yâ-hwuah
wants us to be a light to the nations. We cannot help others out of the
quicksand if we are in it too! If the nations see us as one of them, we are not
doing our job.
Who can count the dust of Ya'acob,or number the fourth part of Ysra'al?
Let me die the death of the righteous!
Let my last end be like his!‖
Dust: an idiom for numerous descendants.
I will make your offspring as the dust of the earth, so that if a man can
number the dust of the earth, then your seed may also be numbered.
[Like the dust of the earth: of course the main parallel is with inability to
count his descendants, and one of the reasons for this is that many of them
do not realize that they are his descendants. But Adam was also created from
the dust of the earth (the only reference to dust in the Scripture prior to
this), and again "seed" is singular (though it can refer to all his descendants).]
A fourth: one of the four camps, one of which was led by Yahuwdah. This
may have been the ―extremity of the people‖ and it may be that because of
their example that they received more mercy throughout the centuries than
the rest of Y‘sra‘al. But four extremities also reminds us of the blue tassels
Yâ-hwuah told us to hang on our outer garments as a reminder to keep His
commandments. Who indeed can count them? Even the more-recognizable
Jews often hide their identity, with notable exceptions; the rest of the tribes
have become so lost among the nations (to all but Yâ-hwuah) that no one
else knows who they are. But we are still here and are already beginning to be
recalled to the covenant. The upright ones: a special nickname Yâ-hwuah has
What was Yaa‘qov‘s final end like?
describes it in detail.
The Whole House of Y‘sra‘al
Ya'aqob called to his sons, and said: ―Gather yourselves together, that I may
tell you that which will happen to you in the days to come. Days to come: or
"the end of days - latter days"
"The Lost Sheep of theHouse of Y‘sra‘al"
Then Yaaqov summoned his sons and said, "Gather yourselves together and I
will tell you what will befall you in the latter days;
first use - prophetically refers to the last 2 millennia of time - the Age of
The term here for ―gather‖ is related to Yosef‘s name.
―because here I am, giving the order; indeed, I have sifted the House of
Y‘sra‘al among all the nations, just as one sifts [grain] in a sieve, yet not a
grain will fall to earth.
Not a grain will fall to earth: or, not a parcel of land will fall. Ya-hwuah is
concerned even for one lost sheep.
―What man from you who has a hundred sheep, and who has lost one from
them, does not leave behind the ninety-nine within the uninhabited land and
goes after that which has been lost until he might find it? And when he
should find it, he lays it upon his shoulders, rejoicing, And having come into
the house, he calls together her friends and her neighbors, saying to them:
―Rejoice together with me, because I have found my sheep that was lost!‖
But alternately, He determined where the seed would take root and where it
would not; He sowed us in some places for strategic reasons and allowed us
to bear fruit, while others from Y‘sra‘al He allowed to be destroyed, perhaps
because of the seriousness or nature of their particular sins.
said Ya-hwuah would give a command in regard to our restoration. This is
―Gather yourselves together!‖
This is the pattern in Scripture, and our assignment. This is how we will be
sifted. We cannot be united with Yahuwdah again until we are first united
with one another. And we cannot do that until everything that is not Torah
is sifted out, including the ―god-man‖. Befall: meet or encounter; the same
Hebrew term used for ―summon‖ here as well, which most basically means to
call. This reminds us that although what he is to tell them is prophetic, it is
not so much a promise as a beckoning to become what he has recognized as
already potential in each one.
Assemble yourselves, and hear, you sons of Ya'aqob.
Listen to Ysra'al, your father.
The reason he repeats the summons after what he says in verse 1 is that this
call is even more for us than it was for his immediate children, as most of us
are still only living as sons of Yaaqov (the man of flesh), when we need to be
reminded of who our ancestor truly became and what he has to say to us
today. ―Assemble‖ here can have the sense of gathering in one‘s arms, and is
the root word for ―qibbutz‖ (a collective settlement). When we gather with
our brothers, we are far better able to hear what Ya-hwuah wants for us than
when we approach Him merely alone.
―Re'uwben [see, a son], you are my firstborn, my might, and the beginning
of my strength; excelling in dignity, and excelling in power.
Boiling over as water, you shall not excel;because you went up to your
father‘s bed,then defiled it. He went up to my couch.
Boiling: or frothing, unbridled, unstable. Though he had tremendous
potential (v. 3), it did not matter, because he was unfaithful; he forfeited the
birthright. His lack of self-control was evidenced by the fact that he took his
father's own concubine for himself. He would not make a trustworthy leader
for Y‘sra‘al. Faithfulness, in Hebrew, includes the sense of fostering as a
parent and nurturing so as to build up. Sometimes one mistake can ruin a
whole lifetime—especially since his father waited until his deathbed to even
confront him about it. He had let it turn into bitterness against his son, so
what he has for him is essentially a curse, not a blessing. But Re‘uven should
have repented and made whatever reparations he could long before this. In
addition to all his research on the movements of the tribes of Y‘sra‘al
throughout history, Steve Collins has based his conclusions about who they
are today on this chapter in particular. He suggests that France—a nation
known for its strong emphasis on emotion and passion—may be the chief
embodiment of this tribe today.
Le'ah conceived, and bore a son, and she named him Re'uwben. For she said,
„BecauseYâ-hwuah has seen my affliction. For now my husband will love
Re'uven means "Look! A son!" A wife who provided her husband with a male
heir was more valued in that society.
―Simeon [Hearing] and Lewi [joined/attached] are brothers. (Leah's
sons)Their swords are weapons of violence.
Brothers: or comrades. I.e., they are two of a kind, to a greater extent than
the rest of his sons. They had the same lack of hesitancy when it came to
shedding blood. Violence: Heb.,
My being, don‘t come into their council.My esteem, don‘t be united to their
assembly;for in their anger they killed men.In their frenzy they also
hamstrung an ox.
I.e., I had no part in their plan. United: This may be a play on Levi's name,
which means "joined". But the word for ―secret counsel‖ here is also often
used for the deeper meaning of Scripture. Since both Yaaqov and Y‘sra‘al
were speaking here (v. 2), Ya-hwuah only honored part of his curse (the part
in v. 7). In self-will they hamstrung a bull: or, they lamed an ox with
pleasure—suggesting they enjoyed bloodletting a little too much—though
we must remember that Yaaqov was on the other extreme, having never
killed anyone, and more passive than he should have been. He still did not
recognize that other Kanaanites had stayed out of their way because of the
strength these two sons manifested. This laming may be another reference to
their killing Sh‘khem‘s king Khamor.
Cursed be their anger, for it was fierce;and their wrath, for it was cruel.I will
divide them in Ya'aqob,and scatter them in Ysra'al.
Cruel: or extreme, excessive. These two were like chemicals that cannot be
allowed to mix, for they are too explosive. As long as they were together,
there was bloodshed. Thus neither of them had tribal lands, but only cities.
But all of Y‘sra‘al needed their side of the truth (34:31), only not in so high a
concentration. The inheritance of Shim'on was encapsulated within
Yahuwdah‘s, but this not only meant Yahuwdah could keep them in check;
Yahuwdah also needed them to defend its unusually-large territory.
Out of the part of the children of Yahuwdah was the inheritance of the
children of Simeon; for the portion of the children of Yahuwdah was too
much for them. Therefore the children of Simeon had inheritance in the
midst of their inheritance.
Ya-hwuah also used Shimon‘s proclivity to violence—the fact that he did not
mind killing people—to help Yahuwdah defend borders that were too big for
it alone to handle. Today we have a very similar situation, in which the whole
Land has been given to Yahuwdah, but they are not able to occupy it all, and
enemies still dwell within. They need more of the tribes to whom the Land
has been deeded to properly defend it. In many ways, our inheritance does
rest within Yahuwdah‘s. Our King, is from the tribe of Yahuwdah. But as
returning Y‘sra‘al, we are already partaking of an inheritance that has been
within Yahuwdah alone for many centuries. That tribe preserved many things
that we never knew had anything to do with us. To some extent, Yahuwdah
has maintained an unbroken line of Torah practice ever since the days of
Y‘hoshua. In an electrical line, we can see that, although a broken wire can be
re-spliced, there is much more likelihood of corrosion, corruption, and static
than in one that remains unbroken. Our line was broken; Yahuwdah has had
―signal boosters‖ in place in every generation to keep sending the message
onward. Sometimes they have taken some unnecessary detours from the
shortest distance between two points, but their line is still the cleanest
available in this regard. And it has preserved the records of more ancient
practices that are even purer than the remnants of Torah keeping that we see
today. When we read ―Remember the Sabbath to keep it set apart‖(Ex.
20:8ff), for example, we might wonder how to do so. The Scriptural text
does not tell us the specifics, especially in English. Yahuwdah has preserved
both the ―how-to‖ as well as the Hebrew language that tells us exactly what is
meant here by both ―Sabbath‖ (ceasing) and ―remember‖ and which types of
―work‖ are allowed on the Sabbath and which are not. They do not show the
whole spectrum of Y‘sra‘alite life; they are often limited to one era (that of
the Second Temple) and the viewpoint of the ―winners who wrote the history
books‖—the successors to the Pharisees. It is as if they ―pickled‖ those
examples so that we could partake of them later. While that does change the
flavor and smell somewhat, we must appreciate the fact that we would have
very little to go on otherwise. Before entering into many Torah practices, we
have found it very valuable to first check how Yahuwdah does it, while we still
do seek the ―fresh‖ form of what they have preserved in ―pickled‖ form.
Yahuwdah has kept the Sabbath on the right day while we had veered off
course in this regard. As long as Yahuwdah‘s traditions strengthen the Torah
and in no way diminish or contradict it, then their inheritance is ours as well.
But there is an even bigger picture—the concept that Shim‘on, a man, could
have an inheritance in Yahuwdah, his brother, for it helps us understand that
we all have our inheritance in one another. This helps define who we are.
The Torah is not for you or me, but for us, not only because our covenant
with Ya-hwuah is a national one, but because to fulfill it, we need one
another. Yosef‘s inheritance is in Yissakhar, and Reuven‘s is in Asher. An
individual keeping the Sabbath is not part of the covenant, but a nation
keeping it is; to truly keep the Sabbath, we all need for each other to keep it.
There is a Rabbinical teaching that if every Jew would just once keep the
Sabbath at the same time, the Messiah would come. This is unlikely, because
it probably would require every Y‘sra‘alite of every tribe to do so. We all
need to uphold the covenant so that Y‘sra‘al can repay what we have robbed
Ya-hwuah of for all these years. I need for you to observe the festivals of Yahwuah, and you need me to do so, though we will not all do it in the same
way. Walking in Torah is not necessarily religion, but a lifestyle. Some
approach it as religion (ritual that focuses on the unseen realm), and if they
are within the boundaries of the Torah, that is acceptable. Whether we see it
as religion or a lifestyle, the Torah defines what is what. Torah will probably
educate most of us out of religion, for it focuses us on protecting our
brothers, whom we can see, and aims for us to bring the unseen realm to bear
on what we can see, so that we really accomplish change where it is most
needed. Religion is often about tomorrow, but in the Temple, almost
nothing from today carries over to tomorrow; it is burned up. It is not about
ensuring something down the road. It is not about the invisible, but what is
right in front of us. But walking in Torah is what matters. We are not yet
ready to agree on the details. But if we really want the world to get along and
for Ya-hwuah to like this place and involve Himself in it again, we are
dependent on one another keeping the Torah. Nowadays one can rarely
repair a car without a manual, but there are some manuals that are much
better than others. There are many ―self-help‖ systems in the world, but the
Torah is not just a better way, but the best. We need every Y‘sra‘alite to stop
violating the Sabbath—not necessarily all going to the extent of not walking
more than a certain distance, but according to the Torah‘s standard: to not
do customary work, as for an employer. It is not religion; it is just that if we
govern our relationships with Him and with one another by what He says,
things will work in this world. It is not religion; do these things and your
mind will be on the things we need to concentrate on, and we will mellow
out and find much to appreciate about one another. Each one will do his
part in a unique way, but we need everyone to do his part—to work six days
and rest on one. Whether we use cash or a check, the bill is still paid, though
we should not really think of Torah as a duty, but a privilege. Is it really too
hard to stop working one day in seven (and not just any of the seven, but the
particular day He rests)? Is it really a burden to have a feast when He wants to
have a party with us? But we cannot force anyone to do them, or they will
not be done rightly. What we are actually studying in the book of Y‘hoshua
is boundaries. But the how-to‘s are not the actual boundaries, but just the
building materials. Put a wall where only a cordon is needed, making it stiff
and religious, we only give people something to rebel against. We do not all
need to do it in the same way, but we all need to enter into rest. Some of my
boundaries rest within you, and I need you to do these things. The
boundaries of Y‘sra‘al, more than the Mediterranean, the Yarden River, the
desert, or the mountains, are found in the Torah. Yet notice here how the
boundary is not always a river. Sometimes it is a desert or a canyon;
sometimes it is straight, and sometimes it winds around. Sometimes it is
only a rope—or a line drawn on a piece of paper. They do not all shock us
when we cross over them. We may not see them at all until we start looking
for them, though they were there all the time. And even then, they do not
appear the same to everyone. Where some see them as a wall, others see
them as a river, which invites us to ride along with the flow. For some For
some keeping the Sabbath will mean nothing more than a simple sentence
that says to stop working; others will have many more involved rituals.
While we are in another‘s house, we need to respect his rules. But regardless
of how we perceive it, we all need to recognize the boundary. To be within
Yahuwdah‘s boundaries, we do not have to stop being Shim‘on and become
Yahuwdah. Even those most eager to have the other tribes come back still
feel that they have to require us to convert. But that is not Torah, but
religion. This is just another example of how guarding the boundaries is too
big a job for Yahuwdah alone. Yahuwdah needs others who can hear what
they cannot hear, in order to get the whole picture of what Torah is really
saying. Once all of us recognize that Torah is the boundary, what will come
next? We will never know as long as we cling to a merely religious
understanding rather than being concerned about the boundaries. The
Creator says this is what He wants us to do, and when we do it, all of creation
can be realigned for us. Ya-hwuah is so infinite that we cannot really relate
to Him until He gives us actions to carry out that show us who He is in a way
that comes right to the point. When we do not pay attention, how can we
blame the prophets for being harsh? The offerings He prescribes are not
about killing animals, but about dealing decisively with things in ourselves. It
sometimes takes such an extreme act of violence to really be done with them
once and for all. That is not religion, but being freed to be fully alive again.
He added many rituals just because we were looking across the boundaries
too often and wanting to be like others who were religious, so He decided to
communicate Himself along those lines. But we are not meant to be
religious, but Torah people. Ya-hwuah is less upset if we bring no offering
than if we bring an offering but have the wrong attitudes. It is almost as if He
did a favor by removing the Temple, so that we would focus on becoming
the kind of people He wants to have in His home. He prefers to dwell among
us in a tent more than a building anyway. The Temple was not usually a part
of everyday life for most Y‘sra‘alites; it was a place to visit three times a year.
Why should it be rebuilt if we are not ready to occupy it? But Torah is really
about how we treat our neighbors, for any father wants his children to treat
one another rightly. And all the brothers have to be back home before the
Father really has peace. Possibly the greatest inheritance Yahuwdah alone has
preserved is the Hebraic perspective—how to think the way the writers of
Scripture and the Messiah himself thought, the logic they used rather than
what we have today, which has much Greek thought mixed in. To be sure,
many Jews have bought into this as well, and we must beware the leaven of
the P‘rushim (read ―Rabbis‖ today) and Tz‘doqim, so we must be learned and
study out each aspect, but we must appreciate how far Yahuwdah surpasses
most men alive today. We do not need their permission to return to the
covenant, for the King, who is also from Yahuwdah, has already granted that.
While we do not inhabit their cities (for we have another job to do), we have
the same boundaries as they, as prescribed by the Torah.
The Levites were scattered to all the tribal lands. Yet this way they ended up
being of much benefit just as salt is much better when spread out than when
concentrated in one place. They provided priests for each city until the
Temple was designated as the only place for sacrifice. Levitical priests were
not to go to war, yet their tasks were often described in military terms; their
war was spiritual, though they were also charged with the task of defending
the sanctity of the Temple, and sometimes had to kill someone who violated
it. The reparation for this curse came with Pin'has, the grandson of Aharon,
who did just that to ward off another curse, standing up for purity in the
worship of Yâ-hwuah
When Phinehas, the son of Eleazar, the son of Aharon the priest, saw it, he
rose up from the midst of the congregation, and took a spear in his hand;
This young man was next in line to be the high priest. His name comes
from a root word meaning ―to urge on‖. The sight of what was going wrong
urged him on to do what everyone else was hesitant to do. He should not
have had to do this, for other Levites should have stopped them before they
got this far; there were armed guards at the entrance to the holy precinct.
But someone was about to defile it, and the priests were ultimately
responsible to keep it set apart. Someone had to stand up and do what
needed to be done, so he both judged rightly and acted on it quickly--both
necessary components of justice.
Ya-hwuah made an eternal covenant with his family (of the tribe of Levi) for
his zealous act of faithfulness. Levi's lot continued to be shedding blood and
wielding knives, as this is the way he was inclined, but Ya-hwuah focused it in
a beneficial way. Collins has found evidence that a large contingent mainly
of Shim‘onites defected from Y‘sra‘al and went to what is now Ireland after
the incident of Korach under Moshe (which may be where the concept of the
―fighting Irish‖ originated); others later became some of the Sea Peoples and
POINT OF ATTENTION
FOX'S BOOK OF MARTYRS
(is the true exodus of the Y‘sra‘alites even though it has been written in vain
to boaster Christianity, many will see the truth beneath concerning the
Nätzräym who followed what is called ― THE WAY‖
She conceived again, and bore a son, and said, ―Because Ya-hwuah has heard
that I am hated, he has therefore given me this son also.‖ She named him
She conceived again, and bore a son. Said, ―Now this time will my husband
be joined to me, because I have borne him three sons.‖ Therefore was his
name called Lewi.
―Yahuwdah [Yâ-hwuah be praised], your brothers will praise you. (Leah's
son)Your hand will be on the neck of your enemies.Your father‘s sons will
bow down before you.
Praise you: an allusion to his name, which actually comes from the root word
"to throw" (yadah); while the word for sin actually means "missing the mark",
Yahuwdah has helped cast us toward the target, especially through Yahshua.
King David and the ultimate conqueror, descended from Yahuwdah. The
deeper root for "yadah" is "yad", or "hand". We praise Ya-hwuah through
what we set our hands to accomplish for Him.
Yahuwdah is a lion‘s cub. From the prey, my son, you have gone up.He
stooped down, he crouched as a lion, as a lioness.Who will rouse him up?
Yahshua is called the Lion of the Tribe of Yahuwdah.
One of the elders said to me, ―Don‘t weep. Behold, the Lion Who is of the
tribe of Yahuwdah, the Root of Dawiyd, has been found worthy: He will open
(at) the book and its seven seals.‖
Long before his time this was commonly understood to be a reference to the
Messiah, so this iconography is well-founded, and probably rooted right in
this verse. Yet few notice that this lion is a lively cub, not a lazy full-grown
lion, which leaves the hunting to its females if he possibly can—though one
still would not want to get in its way!
The scepter will not depart from Yahuwdah,nor the ruler‘s staff from between
his feet, until Shiloh comes.To Him will the obedience of the peoples be.
Shiloh: possibly, ―Him to whom it belongs‖. The Aramaic targum says this is
a reference to the Messiah. Though it was delayed ten generations because of
Yahuwdah‘s incest (Deut. 23:2), Ya-hwuah promised the tenth (David) that
his throne would be established forever. He may have no dynasty today, but
the heir to his throne is on a long journey and will come back to claim it.
Though there was no king in Y‘sra‘al during the Babylonian exile, they were
still allowed to enforce their own laws, but when the Romans took away the
Sanhedrin's legal right to adjudicate capital offenses around A.D. 7, a great
lament went up in Jerusalem since the scepter, by definition, HAD departed,
and Messiah had not come. But, unknown to them, there was a lad growing
up in Galilee who was qualified to fill the role. He passed the "scepter"--the
"keys of the Kingdom" to bind and loose (make rulings on Torah)--on to his
students. Between his feet: The scepter of the kings of Judah bore the "star of
David", as it appears on the tip of the pomegranate. Stars were created, in part,
to serve as signs. (1:14) The planets Jupiter (Tsedeq, or righteousness, and
associated with the birth of kings) and Venus (the mother) came to
conjunction in 3 B.C. would have been seen as a "star rising from Yaaqov, a
scepter out of Y‘sra‘al" (Num. 24:17). Jupiter travels more slowly than the
earth, so it appeared to go backwards, stop in the constellation of the virgin,
then come back to a second conjunction 10 months later, when the magi saw
―his star‖ again. (Mat. 2:10) This time it was in the constellation Leo (the
Lion), and right beside the star Regulus (the ruler, or lawgiver)—which
represents the lion's front feet! (John Mosely, Griffith Observatory; Avi Ben
Mordechai) Lawgiver: at root, the word means ―to engrave or inscribe‖. So
though Yahuwdah is clearly the ruling tribe, it is also the tribe of the
scribes—those who carve out in letters the laws that Ya-hwuah gives. The
human king establishes the laws on earth as well. But in the absence of a
visible throne, Yahuwdah has been responsible for keeping the Torah intact,
and it has not departed from existence. Shiloh has long been seen in rabbinic
tradition as a name for the Messiah. But there are four different spellings in
Scripture for Shiloh. The way it is spelled in YermiYahuw 7:12 et al does
suggest ―him to whom it belongs‖, but here it appears to stem from "shalah",
which means "rest", probably linked with the Tabernacle‘s resting place.
(Psalm 95:11; compare Heb. 4:11) However, shalah can mean ―at ease‖ as well,
and the time the royal line overtly reached its termination was when King
Tzidqiyahu was exiled to Babylon, where Yahuwdah came to be so much at
ease that most did not want to return home when the corrective sentence
was up. Many who did also retained Babylon‘s superstitions like not speaking
the names of their deities. There cannot be a scepter as long as this attitude
Binding His foal to the vine,His donkey‘s colt to the choice vine;He has
washed His garments in wine,His robes in the blood of grapes.
Foal‖ is a masculine word and refers particularly to a donkey in the sense of
rising up to bear a burden, whereas the word for ―donkey‖ here is the
feminine term, and ―colt‖ is literally ―son‖, suggesting a possible father-son
relationship between two different donkeys. ―The choicest vine‖ is a phrase
that appears again in Yeshayahu 5:2. Washes his clothing in wine: Targum
Onqelos, "Let his raiment be of fine purple", an ancient custom of royalty,
apt for the Messiah; Targum Ps.-Jon.: "makes the mountains red with the
blood of the slain", i.e., the grapes of wrath, cited in Yeshayahu 63:2. Yet
wine symbolizes joy, because it is the wicked He is destroying, and this means
his Kingdom can come and true peace can be known on earth.
His eyes will be red with wine,His teeth white with milk.
Literally, dark from wine … white from milk. This explains why a vine could
tie a donkey down. One would expect it to easily be able to pull away from
it—or, more likely, eat from it! And that seems to be the point. If one has
plenty, he can afford to let his donkey eat even from the choice vine. Verse
11 is more like the modern idiom that someone who is extremely wealthy can
―bathe in champagne‖. I.e., he can brush his teeth with milk! Despite all the
flak they have received for it, Yahuwdah is the wealthiest of the tribes. Yahwuah has used this to restore the infrastructure of the Land in our own era.
She conceived again, and bore a son. She said, ―This time will I praise Yâhwuah.‖ Therefore she named him Yahuwdah. Then she stopped bearing.
She learned her lesson. Yahuwdah means "thanksgiving" or "praise". His
descendants are those specifically called "Jews" (Yehudi). This is what Paul
means by ―Anyone who is a praise‘r of Ya-hwuah is a Jew.‖ Both Christians
and Jews have evidenced a strong desire to ―give sons to the Father‖. To the
Jews, it is important to make students of the chosen, and they are right.
Christians prioritize making converts of everyone, though in most cases they
are really giving them to the other ―father‖, the pope. Yahshua told us to
make disciples, not converts.
―Zebuwluwn [dwelling] will dwell at the haven of the sea. (Leah's son)He will
be for a haven of ships.His border will be on Tsiydown.
Seashore: the only way this has might have been fulfilled historically is the
seashore of Galilee (Yeshayahu 9:1, 2), but by most interpretations, Z'vulun's
ancient inheritance was even landlocked, so the final fulfillment (in the latter
days) will be all the sweeter for him. According to Y'hezq'el 48, every tribe
will have a seacoast. But in the meantime, many connect the seafaring
nations such as the Netherlands with his descendants. Collins points out that
not only is Rotterdam the world‘s busiest port, but the loose lifestyle of
Tzidon (a prominent Phoenician seaport in what is now Lebanon) as
exemplified in Akhav and Yizevel (who was from there) is especially rampant
in the Dutch homeland.
Le'ah said, ―Aluahiym has endowed me with a good dowry. Now my husband
will dwell with me, because I have borne him six sons.‖ She named him
"Endowment": or dowry; "the better portion". Dwell with me: i.e., settle
permanently in my tent, making me his favorite. Z‘vulun thus means
"Exalted dwelling" or "habitation. Thus ten of Yaa‘qov‘s sons were not born
to his favorite wife Rakhel‘s. Levi was dedicated specifically to the service of
Ya-hwuah's sanctuary; he was the tithe.
―Yissakar [man of hire] is a strong donkey, (Leah's son)
lying down between the saddlebags.
He saw a resting place, that it was good,the land, that it was pleasant.He bows
his shoulder to the burden,and becomes a servant doing forced labor.
They preferred to stay in their territory and bear with this its inconveniences
because of the advantages they found in it. Collins sees this as a possible
description of Finland, which has been somewhat of a buffer between Sweden
and Russia, surviving invasion by both but having its liberties severely
restricted by both, having tribute imposed on them as the price of its
maintaining some autonomy.
Le'ah said, ―Aluahiym has given me my hire, because I gave my handmaid to
my husband.‖ She named him Yissakar.
―Dan [judge] will judge his people, (Bilhah's son - Rachel's servant)as one of
the tribes of Ysra'al.
Or, "will avenge his people and unite the tribes of Y‘sra‘al." Some rabbinic
writings suggest that this was fulfilled by Shimshon (Samson), who was from
the tribe of Dan. Ya-hwuah did not allow Y‘sra‘al to enter the Land until
courts were established, and the only way there can be complete justice is
when all of Y‘sra‘al is united. Yet this tribe is the only one not named in the
listing in the book of Revelation. (See notes on vv. 17-18.) Starting from its
first colonization of Laish, this tribe has left its name wherever it went, ending
up to the greatest extent in the nation of Denmark.
Dan will be a serpent in the way,an adder in the path,That bites the horse‘s
heels,so that his rider falls backward.
War-horses make us think of Egypt. If Y‘sra‘al unites (see note on v. 16),
Egypt will fall.
I have waited for your deliverance, Yâ-hwuah.
[ It appears he is contrasting the Counterfeit Mashiyach, whom tradition says
will come from the tribe of Dan, with the true Mashiyach, who will come
only a short time afterward for those willing to persevere just a little while
Rachel said, ―Aluahiym has judged me, and has also heard my voice, and has
given me a son.‖ Therefore called she his name
Dan means judgment or verdict. Ya-hwuah had accepted her prayer, thus
―judging‖ in her favor. And a judge named Shimshon (Samson) would come
from this tribe.
―A troop will press on Gawd [troop/invader/good fortune], (Zilpah's son Leah's servant) but he will press on their heel.
Collins sees the national embodiment of this tribe in latter-day Germany.
Besides the reasons he cites, Moshe‘s prophecy that the lawgiver (which we
have already seen is Yahuwdah) would be hidden in Gad
(Deut. 33;20-21) c
Could be a reference to ―Yiddishkeit‖ in the era when many Jews primarily
spoke this dialect of German.
Zilpah, Le'ah‘s handmaid, bore Ya'aqob a son.
Le'ah said, ―How fortunate!‖ She named him Gawd.
Again, the firstborn of the slave-girl shares a name--and a philosophy-with a pagan god. She has acknowledged Ya-hwuah, but why should we
assume she worships Him exclusively? She still lives in her father's house in
more ways than one. Haran is the half-way city--the family of Avram's
stopping point between full-scale paganism and the Promised Land, and thus
a picture of today's half-Y‘sra‘alite, half-pagan church. The part of the family
that remained here when Avram moved on still could not give up their idols.
Gad (pronounced like "God" in American English) sounds just like this word
for "fortune" (luck), which is one reason we should not substitute it for
YHWH's name. We are commanded not to even have the names of pagan
deities on our lips (Exodus 23:13), and Gad is listed as just that in
Yeshayahu/Isaiah 65:11. He was known as Ba'al-Gad in Yehoshua 11:17. This is
too close to ―Lord God‖ for comfort. Gad‘s feast-day, perpetuated through
adoption of its practices in Christianized Europe when they could not rid the
common people of their feast of Saturnalia, is what has become modern-day
Christmas. Some believe the Norsemen and Germans, who count ―Gud‖ or
―Gott‖ as their deity, are descendants of Gad, and thus this name for the
creator may have stemmed from a form of ancestor worship. Gad can mean
"a troop", so she may have also been counting him as another ―soldier‖ in her
battle against her sister. But indeed, it turned out that the Roman army chose
Gad as their deity--the god of aggression. They changed the name of this
religion to Mithraism. And "luck" (including the terms fortune,
opportunity, and even ―per-haps‖—by the permission of Hapi, an Egyptian
deity) has nothing to do with Ya-hwuah, but is the philosophy of Amaleq,
who believed everything was according to chance. Ya-hwuah's providence is
very deliberate, as in 25:21.
―Asher‘s [happy] food will be rich. (Zilpah's son - Leah's servant)He will
yield royal dainties.
The imagery sounds like that of a baker. Asher‘s territory is fertile, but it will
also produce petroleum in the last days (Deut. 33:24), contributing greatly to
Y‘sra‘al wealth. Delicacies: or, luxuries. Collins sees a meantime fulfillment of
this in the nation of South Africa with its diamond trade. Indeed, there has
been a notable response from that nation to the message of the restoration
of the two houses of Y‘sra‘al.
Zilpah, Le'ah‘s handmaid, bore Ya'aqob a second son.
Le'ah said, ―Happy am I, for the daughters will call me happy.‖ She named
I am blessed: Literally, "In my happiness!" But Asher is based on a verb
meaning to go straight ahead and make progress, which should shape our
definition of what ―happiness‖ really is--not based, as in English, on
"happenstance", which is the same as "luck" (Gad). Our concepts should be
based on Hebrew terminology.
―Naphtaliy [my wrestling] is a doe set free, (Bilhah's son - Rachel's
servant)who bears beautiful fawns.
Rachel‘s handmaid, conceived again, and bore Ya'aqob a second son.
Beautiful sayings: the valley of Genasaret, in his tribal land, is where the glad
news of the Kingdom
was first announced. Collins sees the modern embodiment of this tribe to
Rachel said, ―With mighty wrestling‘s have I wrestled with my sister, and have
prevailed.‖ She named him Naphtaliy.
Nafthali means ―My wrestling" (or maneuvering): based on a word for
"twisting"; possibly "born by a roundabout way". She did not actually give
birth, but Rakhel considered this her victory because she knows she will be
judged more favorably since she did all that was in her power to provide
Yaaqov with more children. These children had to live with the names that
reflected their mothers' running feud. This animosity was unnecessary,
because the sisters were taking things too personally. Rather than simply
trying to please Yaaqov, each was trying to please him more than her sister.
Yet if they had not cared whether they gave him sons, none of these children
would have come forth. Wanting to outdo her sister is a great example, apart
from the bitter competitive spirit in which it was done, for we each excel in
certain areas, and admiration for others‘ success should lead us to try to climb
higher. At the very least it will make us much more fruitful than we would
have otherwise been. This is an example of the left hand being brought into
subjection to the right. Vintners go through a season in which they only
water the vines at the minimal level needed for subsistence, because the fact
that the grapes have to struggle increases the sugars and makes the wine
―Yahuwseph [increaser/adding] is a fruitful vine, (Rachel's son)a fruitful vine
by a spring.His branches run over the wall.
Branches: literally "daughters‖, a picture of his possessions expanding. Half of
his son Menashe's land spilled across the Yarden River—additional territory
outside the Land given to him unrequested since Ya-hwuah knew he would
need it. But 48:19 links Yosef‘s other son Efrayim with the part of Y‘sra‘al
that will come from among the Gentile nations. The suffering Messiah, who
is often called the "son of Yosef", "broke down the wall of partition" between
Jews and Gentiles (Ephesians 2:14) because Yosef‘s children had spread
beyond Y‘sra‘al's borders and mixed wit the Gentiles.
The archers have sorely grieved him,shot at him, and persecute him:
But his bow remained strong.The arms of his hands were made strong,by the
hands of the Mighty One of Ya'aqob,
(from there is the Shepherd, the Stone of Ysra'al),
A slack bow—like a lazy person—accomplishes little. Yosef is ready to shoot
back when attacked, so he need not run and hide. Menashe‘s descendant
Makhir is the only one described in Scripture, other than David, as particularly
a ―man of war‖. (Y‘hoshua 17:1) "Arms of his hands" appears to be in an
unusual order. A deeper look shows that the root meaning of "agile" here is
"bound", and it is Yâ-hwuah‘s Word that is to be bound onto our hands.
(Deut. 6:8) As the descendants of Yosef return to the reality this ritual
symbolizes, and makes its community tighter, we not only prevent our
enemies from hurting us, but set the stage for the Shepherd to come back.
Even by the Al of your father, who will help you;by the Shaddai, who will
bless you,with blessings of heaven above,blessings of the deep that lies
below,blessings of the breasts, and of the womb.
Blessings of the deep: Menashe's territory is atop reserves of oil that have
until only recently been too deep underground to exploit.
The blessings of your father have prevailed above the blessings of your
ancestors, above the boundaries of the ancient hills.They will be on the head
of Yahuwseph,on the crown of the head of him who is separated from his
Yosef is given more blessings than any of the other sons, possibly because he
was already someone who recognized the blessing even in very distasteful
situations, and appreciated the fact that Ya-hwuah had been with him even in
those circumstances (39:2, 21). Ya-hwuah was with him because he remained
in order despite the chaos created by those around him. What he knew of
Ya-hwuah was based on stories passed down by his ancestors, probably
including Shem. He probably practiced ver little of what we consider religion,
but he based his behavior on what he had learned from them, and Ya-hwuah
continued to intervene in hislife. My progenitors: These are indeed the same
promises Yitzhaq had given to Yaaqov. So Yosef is clearly the one made
responsible for the seed, which is still scattered. Ya-hwuah Himself says
―Efrayim is My firstborn‖ (YirmeYahuw 31:9), so in some sense he is
responsible to bring deliverance to all of Y‘sra‘al—and this will not be
accomplished by magic, but as we set our hands to fulfill the prophecies.
Aluahiym remembered Rachel, and Aluahiym listened to her, and opened
Remembered: not that He had forgotten her, but now He proved He had
She conceived, bore a son, and said, ―Aluahiym has taken away my reproach.
Disgrace: reproach, taunt, but from a root word for ―spend the winter‖, for
YHWH had now ended her ―winter‖ and brought her into a season of
She named him Yahuwseph saying, ―May Yâ-hwuah add another son to me.‖
Ten sons seemed like a complete number, but Rachel intended for Yaaqov to
be more fruitful still. She saw that she was now capable of bearing children,
so her ambition is to be even more fruitful. He did indeed, but Yosef also
added to the people of Y‘sra‘al by means of his two sons who gave Yitzhaq
―Binyamin [son of the right hand] is a ravenous wolf. (Rachel's son)In the
morning he will devour the prey.At evening he will divide the spoil.‖
In his territory the sanctuary for Yâ-hwuah‘s dwelling would be built, with
its morning and evening sacrifices. King Sha‘ul would be from this tribe. Like
a wolf, he had great ability to attack, but when frightened, tended to run
away. Collins sees a latter-day fulfillment in the land of Norway, with the
heavy emphasis its mythology and symbolism places on wolves. Levite
Re‘uven Prager claims the Ethiopian falashes are also from the tribe of
It happened, as her being was departing (for she died), that she named him
Ben-'Owniy [son of sorrow] but his father named him Binyamin. [son of my
She also died because Yaaqov prophesied it due to her association with
idolatry. (31;32) Ben-Oni means ―son of my agony/trouble/sorrow‖.
Binyamin means ―son of the right hand‖, i.e., his favorite wife Rakhel. The
Temple Mount and more of Yerushalayim actually belong to his tribal land.
(1 Shmuel 10:2)
All these are the tribes of Ysra'al, two and ten, [already prophesied to be two
Houses] and this is what their father spoke to them and blessed them. He
blessed everyone according to his blessing.
Twelve: literally two and ten, a foreshadowing of the southern and northern
kingdoms. This is the first place the tribes of Y‘sra‘al are described in terms of
being twelve. His own blessing: Yaaqov has pointed out what is already in
each of his children and needs to be fully developed—or, in some cases,
overcome. Each has strengths and weaknesses; some need to hear more
about one side than the other, but he challenges each to do something about
both. Will we outlive the curses? Or will we remain unstable? Even unstable
(flowing) water can be a great blessing, being full of energy—or it can take
down a whole nation. A serpent can destroy one‘s enemies, but if it bites
you…! Even the glowing blessings given to Yosef are not certain promises,
but things his children are to become, expectations to live up to, for which
Ya-hwuah has given adequate strength to carry through to completion--if
we will take them up. He gave parents the ability to bless their children, but
the more we receive, the more we are responsible to do. (Luke 12:48)
He instructed them, and said to them, ―I am to be gathered to my people.
Bury me with my fathers in the cave that is in the field of the Chittiy,
in the cave that is in the field of Mackpelah, which is before Mamre, in the
land of Kena'an, which Abraham bought with the field from Ephrown the
Chittiy as a burial place.
Yaaqov had already told Yosef this, but the brothers would have the
memory of where this was fresh in their minds, having lived in Hevron much
There they buried Abraham and Sarah, his wife. There they buried Yitschaq
and Ribqah, his wife, and there I buried Le'ah:
He is very specific: Make sure I am buried with them! Leah: He does not say
"my wife" as he does for his ancestors; indeed, he only ever calls Rachel his
wife. But in te end he chose to be buried with her rather than where Rachel
the field and the cave that is therein, which was purchased from the children
When Ya'aqob made an end of charging his sons, he gathered up his feet into
the bed, and yielded up the Raukh, and was gathered to his people.
Gathered to his people: Often an idiom for being buried together with them.
After assorted blessings, curses, and mere statements about who some of his
sons were and what they would become, Yaaqov again repeats, ―Make sure
my body is taken back Home!‖ These are his very last words, so they were
never overridden by a later command. Now Y‘sra‘al is no longer one man;
the tribes are now Y‘sra‘al. The covenant is no longer passed from father to
one son; it is now passed to the people as a whole—a nation that has grown
exceedingly but is out of its proper context. He has been the one who
struggled and prevailed, but now the responsibility is divided among them all,
and he is just Yaaqov again, and after giving the tribes their inheritance, he
wants to go home too. Both Yaaqov and Y‘sra‘al need to be in that Land.
Yaaqov tells them to make sure he is ―planted‖ in the field where he can be
fruitful. (Compare Yochanan 12:24.) This is probably one reason he chose
Efrayim (―doubly fruitful‖) as his ―firstborn‖; M‘nasheh means ―forgetting‖—
not so auspicious a name. Each of us must now make sure Y‘sra‘al returns to
the Land. We hope to get back there in life rather than in death. This is such
a great and eternal responsibility that while a huge chunk of Y‘sra‘al lost its
identity over 2,700 years ago, we who were not born into Torah-observant,
Sabbath-keeping families are being reawakened to our heritage as the seed
comes back to life in us and we hear the call. Like that generation, we have
increased exceedingly, but we are still scattered, heavily invested in our
―Egypt‖, and out of context. Y‘sra‘al belongs in Y‘sra‘al. We have drawn near
to our spouses and even to Ya-hwuah in this ―Goshen‖, so we have become
attached to it. But Y‘sra‘al desire to return home is set in our souls like
homing pigeons. We need to go back, no matter how far afield we are taken.
This very fruitfulness that filled all of Egypt with our ancestors is exactly what
got them in trouble. (Ex. 1:6ff) They moved out of community and the life
of a shepherd. They probably became the best irrigation specialists, and the
―Hebrew Storehouse Company‖ was in the greatest demand because of its
quality, but the wrong people noticed, and they became enslaved. And now,
after tremendous growth and increase, ―Pharaoh‖ has again called in his cards,
and everyone is his slave again. It is to our shame that it took the plagues to
push us back to Goshen, and yet again we need to get back into context!
He had his entire family around him. He had laid out the path for his
heritage and given them prophecies that would empower them to live in
unity. He had said all he needed to say and seen his son as a ruler on the
earth. He knew he had fulfilled his calling, and that his work was done. His
body was then ―planted‖ in the Land of Y‘sra‘al to await the resurrection. But
Bilaam‘s final end would not be like Yaa‘qov‘s, for he made further wrong
The children of Ysra'al also killed Bala'am also the son of Beor, the
soothsayer, with the sword, among the rest of their slain.
They may not have even known who he was when they killed him, because he
had prophesied about them from an overlook somewhat removed from
them. (Num. 22-24) Though he technically obeyed Ya-hwuah and would
not curse Y‘sra‘al directly, Bilaam (of the royal family of Edom) told the king
of Moav how to weaken Y‘sra‘al (Rev. 2:14), and thus ended up siding with
Moav, who had hired him, and thus had to perish along with those with
whom he threw in his lot. Though this generation did not directly suffer
from his influence, they could not say it had nothing to do with them.
Sometimes we need to settle old scores, as David told Shlomo to do when he
himself had bound himself by promises not to kill certain individuals; he did
not promise that his son would not kill them! Purim is all about what occurs
when we leave unfinished business: Mordekhai had to deal with someone his
tribe had allowed to survive when Ya-hwuah had said to annihilate him.
2 Kefa 2:15;
When they left the straight Way, they went astray, having followed in the
way of Bil`â´m son of B`ówr who loved the reward of injustice,
Moreover, I have a few things against you: that you maintain there those
strongly retaining the instruction of Bil`â´m, who instructed Bâlâ´q to throw
a snare before the sons of Yisrâ‘Ë´l: to eat things offered to worshipped
images and to commit fornication
He rose up that night, and took his two wives, and his two handmaids, and his
eleven sons, and crossed over the ford of the Yabboq.
The Yabboq flows west through Gil'ad into the Yarden halfway between the
Dead Sea and the Sea of Galilee. Later it would be the northern border of
Moav, then Ammon. Yabboq means "emptying out", and this is what was
being done to Yaaqov here. He left his old self behind and gained a new
identity. (v. 28) Why is Yaaqov‘s daughter not mentioned? Daughters were
rarely killed in battle, but were taken as booty. If all the sons were killed, and
the mothers too in case they were pregnant (as one actually was), then the
inheritance would revert to Esau.
—a man—called a messenger by Hosea
So Abram went, as Yâ-hwuah had spoken to him. Lowt went with him.
Abram was seventy-five years old when he departed out of Charan.
One is never too old to heed Yâ-hwuah‘s call. Avram did not use the excuse
that he was already too set in his ways. As it turns out, he had not even
reached "mid-life" yet when he walked away from his past. Having no son of
his own, Avram may have adopted his brother's orphan. Lot was not called
by Ya-hwuah to go as Avram was; Avram had "left him behind" as far as he
was concerned, but Lot apparently believed Avram had truly heard from a
reliable source, and chose to go along.
and Yâ-hwuah by Yaʽ
but vide infra—with him until the breaking of the day—literally, the
ascending of the morning.
The letters of Y‘sra‘al
The letter yud, a small suspended point, reveals the spark of essential good
hidden within the letter tet. Subsequent to the initial tzimtzum, the
contraction of Yâ-hwuah's Infinite light in order to make "place" for
Creation, there remained within the empty void a single, potential point or
"impression." The secret of this point is the power of the Infinite to contain
finite phenomena within Himself and express them to apparent external
reality. Finite manifestation begins from a zero-dimensional point, thereafter
developing into a one-dimensional line and two-dimensional surface. This is
alluded to in the full spelling of the letter yud (yud-vav-dalet): "point"
(yud), "line" (vav), "surface" (dalet). These three stages correspond in
Kabbalah to: "point" (nekudah), "spectrum" (sefirah), "figure" (partzuf). The
initial point, the essential power of the yud, is the "little that holds much."
The "much" refers to the simple Infinity of Yâ-hwuah hidden within the
initial point of revelation, which reflects itself as the Infinite potential of the
point to develop and express itself in all the manifold finite phenomena of
time and space.
Before the tzimtzum, the power of limitation was hidden, latent within Yâhwuah's Infinite Essence. Following the tzimtzum, this power of limitation
became revealed, and paradoxically the Infinite Essence of Yâ-hwuah that
originally "hid" the power of limitation now itself became hidden (not in
truth, but only from our limited human perspective) within the point of
From within this point of limitation is revealed the secret of the ten sefirot,
the Divine channels of light through which Yâ-hwuah continually brings His
world into being. Ten, the numerical value of the yud, is also the number of
commandments (literally "statements") revealed by Yâ-hwuah to His People
Y‘sra‘al 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 Yâ-hwuah's Infinite Light in finite reality.
The letter shin appears engraved on both sides of the head- tefilin. On the
right side, the shin possesses three heads, while on the left side it possesses
four heads. In Kabbalah we are taught that the three-headed shin is the shin
of this world while the four- headed shin is the shin of the World to Come.
The secret of the shin is "the flame [Divine Revelation] bound to the coal
[Divine Essence]." A simmering coal actually possesses an invisible flame
within it, which emerges and ascends from the surface of the coal when the
coal is blown upon. The three levels: coal, inner flame, and outer flame,
correspond to the secret of chash-mal-mal, as will be explained in the next
letter, the tav.
One of the meanings of the word shin in Hebrew is shinui, "change." The coal
symbolizes changeless essence, the secret of the verse: "I am Yâ-hwuah, I have
not changed," meaning that relative to Yâ-hwuah‘s Essence absolutely no
change has occurred from before Creation to after Creation. The inner flame
is the paradoxical latent presence of the power of change within the
changeless. The outer flame of the shin is continuously in a state of motion
As in the above-quoted verse, the changeless Essence is the secret of the
Name Havayah. The power of change, as latently present within Yâ-hwuah‘s
Essence before Creation and thereafter revealed in the infinite intricacy and
beauty of an ever-dancing flame, is the secret of the explicit Name of
Creation, Aluahiym, the only Name of Yâ-hwuah which appears in the plural.
The number of the letter shin, 300, unites these two Divine Names as the
"flame bound to the coal." In at'bash, the Name Havayah transforms to the
letters mem-tzadik-pei-tzadik, which total 300. The five letters of Aluahiym
(alef-lamed-hei-yud-mem) when written in full, also equal 300.
The three heads of the shin of this world correspond to the three levels of the
changeless, potential, and actual change as discussed above. In this world, the
changeless is symbolized only by a black, dark coal, not as the revealed light
of the flame. Nonetheless the endurance of the flame depends upon the
changeless essence of the coal. In the World to Come, the changeless essence
will reveal itself within the flame. This revelation of the future is the secret of
the fourth head of the shin.
In the flame of a candle one sees three levels of light: the "dark light" around
the wick of the candle, the white flame encompassing it, and an amorphous
aura around the white flame itself. Each of these three levels of revealed light
manifests a dimension contained within the invisible flame present in the
coal. In general the flame symbolizes love, as is said:
"as mighty as death is love...the flame of Yâ-hwuah."
The dark light corresponds to the love of Y‘sra‘al, souls enclothed within
physical bodies. The white light corresponds to the love of Torah. The aura
corresponds to the love of Yâ-hwuah. These are the three essential
manifestations of love as taught by the Ba'al Shem Tov. The fourth head of
the shin of the future - the revelation of the essence of the coal itself corresponds to the love of the Land of Y‘sra‘al and, as our Sages teach: "the
Land of Y‘sra‘al will in the future spread to incorporate all the lands of the
Although the letter reish is situated close to the end of the alef-beit,"its
primary meaning is "head" or "beginning." There are four "beginnings" in
the alef-beit (comparable to the four New Years enumerated in the
beginning of the tractate Rosh HaShanah) relative to four different categories
of phenomena. The ordinal beginning of the alef-beit is the letter alef.
Phonetically, the vapor, the amorphous "matter" from which the
pronunciation of every letter is formed, is the secret of the letter hei. In
script, every letter begins from a point, the secret of the letter yud. In relation
to meaning, cognizant intelligence or wisdom, reish means "beginning."
These four letters combine to spell aryeh, "the lion," the first of the four
"holy animals" of the Divine chariot of Ezekiel. They further combine to
spell yirah, "fear" or "awe."
"The beginning of wisdom is the fear of Yâ-hwuah." In Chassidut we are
taught that the inner experience of the soul which serves as the vessel to
arouse and contain ever new flashes of insight, wisdom, is bitul, "selflessness."
Fear, the beginning of wisdom, corresponds to the source of this state in the
soul. Fear "shocks" ego, breaking the innate coarseness of the heart, that
coarseness or egocentricity that prevents one from being truly receptive and
perceptive to reality outside oneself in general, and the Divine Essence of all
reality in particular.
The two letters that fill the letter reish are yud and shin, spelling yeish, which
means "something," in general identified in Chassidut with the consciousness
of ego or being a separate, independent entity - a "something." Reish is the
only letter "pregnant" with this "filling." In Chassidut we are taught that
though the lower "something," the "created something," appears to be totally
separate from the consciousness of its Creator and the creative force which
continuously brings it into existence, nonetheless its seeming separate "some
thingness" serves, in truth, to reflect the Absolute and "True Something" who
is truly and uniquely independent, the
"Cause of all causes."
The insight of Divine wisdom is the "nothing" between the two states of
"something," whose ultimate purpose is to serve to draw the consciousness of
the "True Something" into the experience of the lower "something." In the
power of the process of rectification, the ego must first be "shaken" by the
fear of Yâ-hwuah, the beginning of wisdom. Thereafter one‘s "matter" can be
purified and clarified in order to become a fitting "mirror" to reflect the True
Something. This process of clarification, dependent upon wisdom and its
beginning, fear, is expressed in the verse: "You have made all in wisdom."
"Made" refers throughout the Torah to the process of rectification and
clarification. The Zohar paraphrases this verse: "You have clarified them all
with wisdom." The "art of clarification" is the "beginning of the end"; the
three final letters of the alef-beit, are the beginning, middle, and end of the
end, respectively. Just as the tzadik connects to the kuf in its full spelling, so
the "reish" "leads in" to the shin, all the clarifications of wisdom ascending
upward to their Divine Source in the flame of the love of Yâ-hwuah and His
The alef is formed by two yuds, one to the upper right and the other to the
lower left, joined by a diagonal vav. These represent the higher and lower
waters and the firmament between them, as taught by the Ari z"l ("Rabbi
Isaac Luria of blessed memory," who received and revealed new insights into
the ancient wisdom of Kabbalah)
Water is first mentioned in the Torah in the account of the first day of
Creation: "And the Raukh of Yâ-hwuah hovered over the surface of the
water." At this time the higher and the lower waters were indistinguishable;
their state is referred to as "water in water." On the second day of Creation
Yâ-hwuah separated the two waters by "stretching" the firmament between
In the service of the soul, as taught in Chassidut, the higher water is water of
joy, the experience of being close to Yâ-hwuah, while the lower water is water
of bitterness, the experience of being far from Yâ-hwuah.
In Jewish philosophy, the two intrinsic properties of water are "wet" and
"cold." The higher water is "wet" with the feeling of oneness with the
"exaltation of Yâ-hwuah," while the lower water is "cold" with the feeling of
separation, the frustration of experiencing the inherent "lowliness of man."
Divine service, as taught by Chassidut, emphasizes that in fact the primary
consciousness of both waters is the sense of the Divine, each from its own
perspective: from the perspective of the higher water, the greater the
"exaltation of Yâ-hwuah," the greater the oneness of all in His Absolute
Being; from the perspective of the lower water, the greater the "exaltation of
Yâ-hwuah," the greater the existential gap between the reality of Yâ-hwuah
and that of man, thus the inherent "lowliness of man."
The Talmud tells of four sages who entered the "Pardes," the mystical orchard
of Raukhually elevation reached only through intense meditation and
Kabbalistic contemplations. The greatest of the four, Rabbi Akiva, said to the
others before entering, "When you come to the place of pure marble stone,
do not say 'water-water,' for it is said, 'He who speaks lies shall not stand
before my eyes.'" The Ari z"l explains that the place of "pure marble stone" is
where the higher and the lower waters unite. Here one must not call out
'water-water,' as if to divide the higher and lower waters. "The place of pure
marble stone" is the place of truth--the Divine power to bear two opposites
simultaneously; in the words of Rabbi Shalom ben Adret: "the paradox of
paradoxes." Here "the exaltation of Yâ-hwuah" and His "closeness" to man
unite with the "lowliness of man" and his "distance" from Yâ-hwuah.
The Torah begins with the letter beit: "Bereishit (In the beginning) Yâ-hwuah
created the heavens and the earth." The Ten Commandments, the Divine
revelation to the Jewish People at Sinai, begin with the letter alef: "Anochi [I]
am Yâ-hwuah your Yâ-hwuah who has taken you out of the land of Egypt,
out of the house of bondage." The Midrash states that "higher reality" had
been set apart from "lower reality," for Yâ-hwuah had decreed that neither
higher reality descend nor lower reality ascend. In giving the Torah, Yâhwuah annulled His decree, He Himself being the first to descend, as it is
written: "And Yâ-hwuah came down on Mount Sinai". Lower reality, in turn,
ascended: "And Moses approached the cloud...." The union of "higher
reality," the upper yud, with the "lower reality," the lower yud, by means of
the connecting vav of Torah, is the ultimate secret of the letter alef.
In The "Letters of Rabbi Akiva," the full spelling of the letter lamed (lamedmem-dalet) is read as short for the phrase: "a heart that understands
knowledge" (lev meivin da'at). The numerical value of this phrase (608)
equals "heart" (32) times "Eve" (19), i.e. "the heart of Eve."
In his commentary on the story of the Garden of Eden, the original episode
of mankind, Rabbi Avraham Ibn Ezra states that Adam is the secret of the
brain; Eve, the secret of the heart; the snake, the secret of the liver. In
Kabbalah and Chassidut these fundamental correspondences are developed
and explained in depth.
Adam and Eve, male and female, are the prototype Raukhually forces of
giving and receiving. The marital union and gift of male to female relates to
the secret of knowledge, as is said: "And Adam knew his wife Eve." For this
reason Adam and Eve are often seen to represent teacher and pupil. The
teacher contracts his intellect into a point (yud) in order to convey his
teaching to his student, whereas the student nullifies his previous levels of
conception to become a fitting vessel for the new, wondrous teachings of his
In particular, the form of the lamed represents the aspiration of the truly
devoted pupil to learn from the mouth of the teacher. The literal meaning of
the letter lamed is "to learn" (or "teach"). The seed of wisdom, alluded to by
the letter yud, descends from the brain (Adam) to impregnate the full
consciousness of the heart (Eve). The heart aspires (upwardly) to receive this
point of insight from the brain. This is the secret of the form of the
letter lamed, the heart ascending in aspiration to conceive and comprehend
("understand knowledge") the point of wisdom, the yud situated at the top
of the letter lamed.
Our Sages refer to the lamed as "a tower soaring in air." Three hundred laws
relate to the secret of this "flying tower." In our study of Torah, the "flying
tower" is the expression of our love and devotion to the teachings of the
Torah, our aspiration to conceive its inner truth, lifting us above the "gravity
barrier" of earthly preoccupation. We are told that the Ba'al Shem Tov would
place the palm of his hand on the heart of a Jewish child and bless him to be a
"warm Jew." The palm, the power to actualize potential, becomes manifest at the inner Raukhual level - in the "will [crown, keter] of the heart" to
conceive and unite with Yâ-hwuah's Will, the teachings of Torah. The lamed,
the heart, aspires upwardly and connects to the yud of Divine insight. This is
reflected in the form of the letterlamed, a kaf reaching upward to a yud. This
is also the secret of the Raukhual sequence hinted at in the letters of the word
keli, "vessel" (kaf-lamed-yud): the power to actualize potential (the palm
[kaf] of the Ba'al Shem Tov), manifest in the aspiration of the heart [lamed]
reaching upward to conceive the secret of Divine wisdom [yud]. Throughout
Torah the heart symbolizes the primary concept of vessel, the secret of Eve.
In His Name
Blessed be, in His name
"d'aidala nehwa Awraham aina ayti"
Asher Hu-Howeh, Hayah, waBah –
'Ya-hwuah be with you.' and they answered him, 'Ya-hwuah bless you.' "
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they heard that
Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah,
[thou] Ben David. An Yâhuwshúa` stood still, and called them, and said, what
will ye that I shall do unto you they say unto Him, Yâ-hwuah, that our eyes
may be opened. So Yâhuwshúa` had compassion [on them], and touched
their eyes: and immediately their eyes received sight, and they followed him.
His servant and yours
shalowm in Righteousness
by the GRACE of Yâ-hwuah
Remember me and pray for me that Yâ-hwuah 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 Yâhuwshúa `HaMashiyach
be with your Raukh