(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
My Memorial for generation after generation.”
This is MY NAME forever,
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, and to
Ya’aqob as hashadday [the almighty]. and my name, Yâhwuah, was not well known (famous) to them.
The ministry of reconciliation
Message of Reconciliation
Who hath ears to hear, let him hear?
(the Scriptures alone is authoritative for faith)
(in His Name)
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"
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 Yâhuwshúa`.
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 ...
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
Your Word is a Lamp to my feet, and a Light (aur) for my
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 Light.”
With this in mind, heart soul and strength let us study
together in the Ruwach
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.
He said, “Your name will no longer be called Ya'aqob, but
Ysra'al; for you have wrestled with Aluahiym and with men,
and have prevailed.”
No longer: when you live up to it, that is. Y’sra’al means
"Striving (persistently exerting oneself) with Aluahiym" or
"One who has overcome and become a prince with
Aluahiym". Prevailed: conquered or become able (i.e., to
be a prince of a new nation). The confession was the
prevailing, just as Gid’on’s action, though done in fear, was
recognized by Ya-hwuah as strength.
Ya-hwuah looked at him, and said, “Go in this your might,
and save Ysra'al from the hand of Midyan. Haven’t I sent
He was no longer fooling himself as to who he was.
("If we judge ourselves rightly, we would not need to be
1 Cor. 11:31
For if we withdrew ourselves, we would not be judged!
There was now an entity called "Y’sra’al", the one big
exception to the rule that "under the sun, all is vanity". He
allowed to be born in him a direction and goal for history.
The undoing of the shattering of creation by Adam's sin
took another major leap forward. The struggle was fruitful
because he learned from it. What would have otherwise
been bitter instead fed back into him as something that
energized him, because he pressed on through it. Those
who now recognize that they are Y’sra’äl have the
responsibility to take up this struggle, and to keep pushing
forward even when everything says to let go. He refuses to
let go until he gets the clarification he needs. There is an
element of struggling even with Aluahiym (and there is a
price to pay for this, as
Ya'aqob asked Him, “Now You divulge Your Name, please
.But He said, “Why do you [still need to] ask about My
Name?” He blessed him there.
He needed answers, and he could not get them if he did not
ask the right questions. Manowach, the father of Shimshon
(Samson), also asked this question of Yâ-hwuah’s
messenger, and received the same answer, with the added
"Because it is beyond your comprehension".
But when the children of Ysra'al cried to Ya-hwuah, Yahwuah raised them up a savior, Ehuwd the son of Gera, the
Binyamite, a man left-handed. The children of Ysra'al sent
tribute by him to Eglown the king of Mow'ab.
Descendant of the Y’minite: an alternate way to say
Benyamite. If so, he was one of the 700 select left-handers
who could sling a stone at a hair and not miss. (20:16)
How ironic that Y’minite means “right-handed”! It is by
“his hand” that the tribute is sent. Pay attention to his
hands! Restricted: possibly not dysfunctional. Their method
was to bind the right hand (tie it behind their backs?) to
force themselves to become ambidextrous, an advantage in
a region where cities were so designed that only left-handed
archers could fire upon the city from a chariot because of
the angle of the approach to the city gate. The king would
think he was weak, and therefore no threat.
Ehud made him a sword which had two edges, a cubit in
length (Gomed); and he girded it under his clothing on his
Gomed: half a cubit, 9 to 10 inches in length. The double
edge would come to a point, ideal for stabbing. Right thigh:
Normally one would lift the left side of his outer garment
to show he was carrying no concealed weapon, as it was
assumed one would grasp it with the right hand; this way he
could do so without revealing his weapon. No one would
expect him to have a sword; conquerors controlled Y’sra’äl
by disarming them, so he had to make one himself.
He offered the tribute to Eglown king of Mow'ab: now
Eglown was a very fat man.
Ya-hwuah had strengthened him (v. 12), but also formed
him with a weak spot. The clue is in the word for “tribute”: it
is minkhah, the same word used for one of the meat
offerings in the Temple, on which Eli’s sons had made
themselves fat (1 Shm.2:29). He had a “weakness” for meat;
Ehud exploited it to get Y’sra’äl out from under his grip.
When he had made an end of offering the tribute, he sent
away the people who bore the tribute.
As in the Temple, those who bring the offering are different
from those who present it to Ya-hwuah (or, bring it near—
the same word used here for “present”). In his ruse, it is as if
Ehud is acting as the “priest” in the worship of Eglon--this
“great calf”. After all, Y’sra’al did have a penchant for
Even Ya-hwuah is a name for only that part of His
infinitude that He can reveal to us. There is more to Him
that we cannot know, and indeed, all that we know is "in
part" (1 Cor. 13), that is, by partitioning and distinguishing
things from one another. However, Ya-hwuah is "echad"-one, unified, indivisible, the "all in all", so how can His
truest name be known? But He does reveal Himself by His
attributes and in the fullest sense possible. Tehillim 139 ties
several aspects of this together: When Yâ-hwuah’s hand was
laid on him, David said that the way Ya-hwuah knew him
was beyond his understanding--or too wonderful for him.
Even if he descended into She'ol (the place of the dead), He
was somehow there! But the word she'ol is based on the
word "to ask". Yaaqov battled his evil inclination, but that
too could have positive results if he, unlike Qayin, mastered
it. It is there for us to inquire what it is there for, but not to
participate in; to learn from, but not to serve. We should
be glad it is within us to drive us toward being our best by
the knowledge of what we could otherwise be. Thus the
messenger from Ya-hwuah reveals to us who we really are-and that messenger could be anyone. The last time he
encountered messengers of Ya-hwuah, he was leaving
Kanaan. Now he has seen them again (vv. 1-2), but this
time they are not at the House of Aluahiym, so he reasons
that this must be His camp. But he does not refer to the
“Place” as Aluahiym’s home, but “this”--the very people
who are traveling with him: his descendants and his servants.
This camp is will lead to the much larger camp of his
descendants in the wilderness under Moshe and Aharon—
also messengers of Aluahiym. There is more to his vision
than he realized. Without this camp there will be no
messengers of Ya-hwuah at the House of Aluahiym. It is his
responsibility to look at the seeds and see the trees, and see
to it that the vision comes to fullness. What he does now
will affect the unseen camp that is to come.
Contend with your mother! Contend, for she is not My
wife, neither am I her Husband (Man); and let her put away
her prostitution from her face, and her adulteries from
between her breasts; Lest I strip her naked, and make her
bare as in the day that she was born, and make her like a
wilderness, and set her like a dry land, and kill her with
thirst. Indeed, on her children I will have no compassion; for
they are children of harlotries;
but even Moshe argued with Ya-hwuah and He changed His
mind, so the blessing that comes with this prevailing
outweighs the costs). Being named Y’sra’al does not
eradicate Yaaqov, but gives him a new dimension—an
understanding that he is part of an entity larger than
himself. When we look at him in light of his children, he is
Y’sra’al. He no longer takes the pat answers. He is the
grandson of Avraham, and is struggling with who he is. He
has been told of this invisible Aluahiym and is trying to get
back to Him. He is taking responsibility for this inheritance
that Ya-hwuah said was for Avraham’s descendants. But he
can only receive it if he is part of an “us”. And he has
recognized that he even has to reckon with Esau to get
there, because Esau is called his “twin”, which means “one
that brings completion”. So somehow they complete each
other. They are not so different after all. Yaaqov is more
learned, so he has an advantage, but thinking we are better
than others (like those who count on an afterlife over which
we really have no control) gives us a false confidence. In
Hebrew “face” is a plural word, not just because we can
express many different emotions, but because everyone has
many sides that come out only under certain circumstances.
Sometimes we still need the Yaaqov and Esau in us as well as
the Y’sra’al. The patriarchs were real people, not perfect
legends. They went through great difficulties and
sometimes failed, but ultimately overcame. Struggle with
what is greater than you. Wrestle with who you really are,
and at least you will have some input in who you turn out
…. the yod carries the sound "ah" - then the ayin gives the
next ah sound + the qob-bet = Ya’aqob = this name comes
from the word
I will create hatred between you and the woman, and
between your seed and her Seed. He will bruise your head
though you will you will bruise His heel.
And hostility I sat down between you and the woman and
between your seed and her seed, he will fall upon you a head
and you will fall upon him a heel.
[And enmity I will put between you and between the
woman and between your seed and between her seed, (s)he
he, self, the same, this, that, as, are
Strongs #1932: ;
(Aramaic) or (feminine)
[hiyo]; (Aramaic), corresponding to
he, she, it
[“EHYEH ASHER EHYEH”]
( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).
[idiom] are, it, this.
will crush your head while you will strike at the heel.]
In the womb he took his brother by the heel; and in his
manhood he contended with Aluah.
Indeed, he struggled with the Messenger, and prevailed; he
wept, and made supplication to Him. He found Him at
Bayith 'Al, and there He spoke with Him,
By treating his brother badly, as necessary as it may have
been at that time to preserve the integrity of Yitzhak’s
household, and by fighting the will of Ya-hwuah Himself,
Yaaqov incurred consequences that Yahuwdah, by
identifying with Yaaqov, is now responsible to deal with.
(By taking on the name Y’sra’al again, we also need to know
what we are getting into. The deceptiveness and arrogance
that we share with Yaaqov must eventually be dealt with.
The blessing that came from all of this far outweighs the
issues we have to answer for- Moshe also argued with Yahwuah and made Him change His mind, with positive
results, but we still have his limp, which reminds us that our
walk is not perfect.) Us: Aluahiym as both the messenger
and the One who sent Him:
Even Yâ-hwuah, the Aluah Master of Armies;
Yâ-hwuah is His Remembrance!
Therefore turn to your Aluah.
Keep kindness and justice, and wait continually for your
Right legal rulings: or justice/judgment, i.e., not getting
away with what we should not. As with Zakkai (Luke 19),
our salvation must include a return to these. Eager
expectation: at root, the term means “binding together”—
of ourselves as members of His one body, and of justice and
mercy, the opposite sides that work together when in true
Ya'aqob is a cunning Kena'aniy; misleading balances are in
his hand. He loves to oppress by extortion.
Misleading balances: false scales or deceitful measures. The
justice of v. 6 is diametrically opposed to the condition
Yaaqov was in.
Only unto Aluahiym is my being silent, from Him is my
deliverance. He alone is my Rock and my deliverance my
fortress I will never be greatly shaken. How long will you
assail a man, would all of you throw him down, Like a
leaning wall, like a tottering fence? They fully intend to
throw him down from his lofty place. They delight in lies.
They bless with their mouth, but they curse inwardly .Selah.
My being, wait in silence for Aluahiym alone, for my
expectation is from Him. He alone is my Rock and my
deliverance, my fortress. I will not be shaken. With
Aluahiym is my deliverance and my splendor. The Rock of
my strength, and my refuge, is in Aluahiym. Trust in Him at
all times, you people. Pour out your heart before Him.
Aluahiym is a refuge for us. Selah. Surely men of low degree
are just a breath, and men of high degree are a lie. In the
balances they will go up. They are together lighter than a
breath. Don’t trust in oppression. Don’t become vain in
robbery. If riches increase, don’t set your heart on them.
Aluahiym has spoken once; twice I have heard this that
Power belongs to Aluahiym.
Also to You,
Ties trusting in oppression to get us our wealth with going
up on the scales—that is, being outweighed even by
worthless things. In our day we must look at the church as
well as rabbinic Judaism to see what this means. Weigh
things by the wrong measures, defining wrongly what the
true wealth is
Because you say: ‘I am wealthy, so I have grown rich and I
have no need of anything!’ Yet you do not discern that you
are the one enduring trial, and pitiable, and poor and blind
and naked; I advise you to buy from Me gold
(1 ’Âthâ´m and Chauwâ´h 31: 2)]
For I will come and save you; and kings shall bring Me when
in the flesh, gold, incense and myrrh; gold as a token of My
kingdom; incense as a token of My mighty Power; and
myrrh as a token of My suffering and of My death. purified
by fire in order that you may be rich, and white garments
[righteousness (19: 8)] in order that you might be clothed
so the shame of your nakedness might not be displayed, and
to anoint your eyes with eye-salve that you may see! If I, as
many as I brotherly love, I rebuke and discipline, then you
be fervent and repent!’
I stand at the door and knock; if anyone might heed Me [lit.
hear My voice] and might open the door, then I will enter
and I will dine with him, and he with Me.
and thus deceiving themselves into being able to claim what
is not really true:
Heel: aqeb, which can also mean "rear guard of the troops",
reminding us of Amaleq, who attacked those in the rear
who were weak or slack.
Then Amalek came and fought with Ysra'al in Rephidim.
The myth of Achilles' heel probably originated from a
memory of this promise. Ya'aqob’s name is also based on
this word for “heel”. In crucifixion, one's heel was literally
worn away as he pushed himself up to breathe. The theme
of the serpent's seed is picked up again in
But having seen many of the Phrushíym and Tsthuwqíym
coming to his immersion, he said to them, „Offspring of
vipers, who forewarned you to flee from the heat of the
or Pharisees, the most influential religious sect of the day.
They were the lay successors of the Hasidim, or "loyal ones",
who rigorously applied the Torah to all of life. They
accepted the Oral Torah as Yâ-hwuah’s Word, and so added
many fences to the written Torah, but tried to keep them
practicable. Their name means "separated ones", as they
would not eat with someone who did not tithe. Their rival
sects ceased to be viable after the Temple's destruction, so
their interpretation of the Torah prevailed and developed,
via the Talmud, into the Judaism of today. Tz'duqim [or
Sadducees]: arch-rivals of the Phrushíym, who recognized
only the five books of Moshe as scripture, and did not
believe in anything supernatural unless they found a direct
reference to it in the Torah. Some discounted even the
resurrection of the dead. Miqveh: ritual immersion site.
Who warned you: i.e., This is a Sacred act; were you invited?
Wrath: Heb, heat of anger. (v.
You-all are of your father, the Accuser, and you want to do
the desires of your father. He was a murderer from the
beginning, and doesn’t stand in the Truth, because there is
no Truth in him. When he speaks the Lie, he speaks from his
own kind; for he is a liar, and its father.
I do not speak about all of you. I know those whom I did
choose. Nevertheless in order that the scripture might be
fulfilled, “the one eating My bread, he lifted his heel against
Tehillim 41: 9
From this time I tell it to you, before it comes to pass, in
order that when it may come to pass, ye may believe that
(I shall always continue being).
Yshá`Yâhuw 42: 8-9
I am Yâ-hwuah, that is My name, and My Honor I shall not
give to another, nor My praise to the carved images! Look!
The first things have come to pass; yet I am reporting the
new things before they spring up, I proclaim them to you:”
’Âmë´n, ’âmë´n, (certainly) I say to you, the one who
accepts whomever I shall send, receives Me; and he who
accepts Me, receives Him Who sent Me.”
To the Romans 10: 14-15
How then will those who have not trusted it [the name] call
on Him? And how shall they have trusted it when they did
not listen? And how shall they have heard it without a
preacher? And how shall they proclaim it unless they were
sent? According as it has been written, “…
[And continually My name is being reviled all day long!
Therefore, My people shall know My name, for it is on that
Day (you shall be redeemed),
Because I am He that is dictating it
Here I am!]
How befitting on the mountains are the feet [of Tsiyyówn
Yshá`Yâhuw 40: 9
Climb up on the high mountain, O herald of the glad
tidings of Tsiyyówn! Raise your voice in the shout, O herald
of the glad tidings of Yruwshâláim! Lift it up – have no fear!
Say to the towns of Yâhuwthâ´h:
of the bearers of glad tidings: the one proclaiming shâlówm
(peace, reconciliation, completeness); the one bringing
Glad Tidings of goodness: [the one proclaiming deliverance,
who says to Tsiyyówn, “Your Mighty Ones reigns !””
Yshá`Yâhuw 52: 5-7,
So now, who is for Me here?” Declares Yâ-hwuah, “Because
My people have been taken into captivity for nothing, and
their authorities mock, ”Declares Yâ-hwuah, “and
continually all day long My name is being reviled!Therefore
My people shall know My name, for it is on that Day [that
you shall be redeemed (v.3)] because I am He that is
dictating it, here I am!”How befitting on the mountains are
the feet of the bearer of good news, the One proclaiming
shâlówm (peace, reconciliation, completeness): the bearer
of good news is Goodness, the One proclaiming deliverance,
saying to Tsiyyówn,
1 Këph 1: 24-25
Which is why: All, of the flesh, are herbage; and all of its
beauty like a flower of the field! Herbs wither, flowers fall,
[because the spirit of Yâ-hwuah, it blows on it – definitely
the people are herbage. Herbs wither, flowers fall,]But the
Word of our mighty Ones is established forever!” But this is
the message the glad tidings announced unto you:
[Yshá`Yâhuw 40: 6-8]
A voice is saying, ‘Proclaim! ’So I said, “What shall I
proclaim?” “All, of the flesh are herbage; and all of its beauty
like a flower of the field! Herbs wither, flowers fall, because
the spirit of Yâ-hwuah, it blows on it – evidently the people
are herbage. Herbs wither, flowers fall, but the Word of our
mighty Ones is established forever!”
The serpent's seed almost crowded out the human, but
Aluahiym preserved it
The Nephilim [giants/tyrants/bullies] were in the earth in
those days, and also after that, when Aluahiym’s sons came
in to men’s daughters. They bore children to them. Those
were the mighty men which are from a distant time, men of
Nefilim: fallen ones; LXX, "earth-born", which is similar to
the word for “giants” and thus some have interpreted it this
way. Were they the unnatural hybrid offspring of the
unions in v. 2, to which multiple ancient cultures seem to
refer in their stories of the demi-gods? Champions: these
may have been the "people" capable of building such
colossal monuments as Stonehenge, the Great Pyramid, and
the Easter Island statues. Their sires may be those to which
Yahuwdah 6 refers as the messengers who "left their proper
estate and went after strange flesh". This is probably why
Aluahiym considered the whole earth corrupt. (6:11;
compare Lev. 18:25) Yâhuwshúa` spoke of fugitive spirits
seeking embodiment until "the time" set for their
judgment. (Mat. 8:29; 12:43) Worship of "the gods" is
forbidden not because they do not exist, but because they
are not our creators, though some demonic overlords are
apparently given jurisdiction over those who will not deal
directly with the "Aluahiym of Aluahiym" (cf. Daniel 10:13,
20). If this is at all what Yâhuwshúa` was referring to when
he said “As it was in the days of Noah”, it would be just
before he returns (Luk. 17:26), it should make us sober to
hear reports of humans being contacted by "alien" creatures
who claim to hold the key to "the next step in our
evolution", when they are sexually probed by these “space
brothers”. Afterwards: The Nefilim show up again in Num.
13:32 and Deut. 3:11 in the Land of Kana'an, unless the
fearful spies were exaggerating. If they were indeed very
large, how could this have resulted from two human lines
being mixed? Science actually shows that when a gene pool
is closed, there is a negative effect on those born from it,
contrary to Hitler’s philosophy. We have seen examples of
inbreeding, and the children that result are less intelligent
and less well-formed. So introducing a different strand into
the genetic mix does tend to produce stronger and smarter
people. But if they were earth-born, from what had they
fallen? It is not necessary to interpret the Nefilim as
themselves being these great heroes, for the text only says
they were present at the same time. Could they have been
messengers that fell with Heylel (Lucifer) prior to this
creation, and who came with the same intent as the
serpent—to encourage the corruption of this new creation
So which is being talked about here? A Hebraic outlook can
accept all of these levels of interpretation as possible,
because they would all teach us the same lesson—that
YaHuWaH does not want us unequally yoked. All of the
ways to interpret should be in our toolbox in case we need
them later. All of the options have to do with seed. What it
all comes down to is that Ya-hwuah does not want His
people partaking of those who worship other Aluahiym. He
wants His people separated from the other lines. (Ex.
34:14ff) This does not mean “racially” as we think of it
today (which is really an erroneous concept since all people
now alive stem from Noah, as seen in the coming chapters.
There have always been people of other nations who
married into Ysra'al and became part of Ysra'al. The
intermarriage Ya-hwuah does not want is with those who do
not give up their pagan ways. This confuses the children.
NekhemYahuw got so angry when some Jews had children
who were speaking the languages of their other parents and
no longer knew Hebrew that he pulled out their hair, hit
them, and cursed them! (Nkh. 13:23ff) It does not protect
the seed, but results in their turning away from Yâ-hwuah.
(Deut. 7:2-4) We cannot be part of the peoples around us if
we are to be people of Torah. That is what we are separated
unto. In a previous return to Torah, those who had taken
pagan wives had to divorce them as well as sending their
children away. (Ezra 9; Nekhemyah 10:28ff) This should
show us how seriously Ya-hwuah takes the sin of marrying
those outside of His covenant. Even King Shlomo, who Yahwuah loved, was corrupted by pagan wives, and this
influence continued throughout the history of both Houses
of Ysra'al. We need to reverse this tide as we return this
time. Men of renown: Everyone knows of their fame, but
because they are not completely for Ya-hwuah, they are not
counted as being for Him at all. Today, much of Ysra'al is in
the same situation. Because we have mixed paganism into
our worship, or made compromises in other areas, there are
power and politics involved in the motivations of the leaders
everyone looks up to, Ya-hwuah counts the resulting
religious climate as evil.
Bareshiyth. 6: 9
This is the genealogy of Noah. Noah was a righteous man,
had remained without blemish in his generation. Noah
walked with Aluahiym.
, Without blemish: But in the context of the possible
attempt by evil spirits to pollute the human gene pool and
so prevent a truly human Mashiyach from being born to
break the curse Adam had brought on his race, this being
“without blemish” may mean Noah was one of only a few
left who were completely human in pedigree, explaining
why Aluahiym had to go to such an extreme measure to
preserve the pure human stock. The root word for
"generation" is "cycle" or "revolution", and this suggests
that Noah was in tune with YaHuWaH's calendar, in which
lies the story of Yâhuwshúa` and a proper understanding of
Who He is. Having walked in these cycles for 600 years, he
would have come to a high degree of maturity. Walked with
the Aluahiym: Just what Adam had done before he sinned,
and what Hanokh had done. In the account of Noah, we see
the repetition of many aspects of creation.
The seed normally comes from the male, but if the Gospel
accounts as we now have them are still correct, Mashiyach
did not have the seed of man in him. Geneticists have found
that the reproductive cells carried by women are actually
immortal until they are "poisoned" at fertilization by
something carried by the sperm. Arthur Custance suggested
that this may be due to a mutation acquired from the
forbidden fruit itself which affects both genders but is
carried only by the male. By being the "seed of woman"
apart from a man, the Mashiyach could be free from this,
and thereby be back on the same footing as Adam had until
he became righteous instead of merely innocent by passing
the same tests Adam failed. When haSatan the usurper was
allowed to kill this Second Man, he lost his legal rights to
earth, for he had become a murderer by killing one who had
no sentence of death on him, since he had not sinned. Thus
the legal deed to the earth could be given back to a Man.
Thus, as Adam’s sin put us all on the wrong footing,
Mashiyach’s obedience can set us back on the road to
1 Yahuwchanan 3:9;
Everyone having been procreated from Yâ-hwuah does not
perform sin, because His Seed [Yâhuwshúa`, the Word of
Yâ-hwuah - Luwqá’ 8: 11] stays within him; and he is not
willing to sin, because he has been procreated from Yâhwuah.
Yet Yâ-hwuah, He was pleased to crush Him, He caused Him
to grieve! Although You did appoint His [physical] life an
offering for sin, He shall see Seed; He shall continue long
days, and the pleasure of Yâ-hwuah He shall advance by His
Pleased to: or "was inclined to", as in a difficult choice in
which the scales were tilted by one factor--the results this
pain would have for others. Crush: as there are shouts of joy
when crushing grapes. Though there is no record of
Yâhuwshúa`'s being physically crushed, in the place known
indeed as Gat Shmaney (wine press for oils), Yâhuwshúa`'s
soul was crushed to the point of his blood vessels bursting
by the weight of the prospect of being forsaken by his
Father. (Luk. 22:44) See posterity: have descendants.
Lengthen days: not just his own, but through his influence
he would keep the world from having to be destroyed again
as soon. Advance: be brought successfully, prosper, progress.
Yshá`Yâhuw 55: 11
Thus has always been and continues to be My Word that
goes forth from My mouth – He shall not turn back
towards Me emptily, because if He achieves what I am
pleased to do , yet shall He will achieve the purpose for
which I dispatched Him.
Will not return: Aramaic, "it is not possible for it to
To Miykhâ’Ë´l likewise Yâ-hwuah said:
“Go and announce to Shemiychâzâ´h and to the others who
are with him who have been associated with women and
who polluted themselves with them in their impurity, (12)
that their sons shall be slain and they shall see the perdition
of their beloved. Bind them for seventy generations [14007000 (80 years per generation)] underneath the earth,
even to the great Day of their [their beloved’s ] Judgment
[7th trumpet (89: 29-32)],
Due to the toil of His [physical] life, He shall see it [Seed
(v.10)], of Light He shall be completely filled! By the
acknowledgment of Him, My Servant shall justify the
righteous; for the Many Ones and their perversities, it is He
Who shall bear it.
Struggle: wearisome labor, trouble, grief. Fully satisfied: or
fulfilled. For the many: the same term refers to the people
of Israel in Daniel 9:27, and indeed Yahshua would "justify"
or "bring righteous-ness" for the many, setting them
straight again and making them what they were meant to
Because those whom He knew from the First, He also preappointed to be conformed to the image of His Son, for
Him to be Firstborn among many brothers.
For it was appropriate for Him by Whose hand all things
exist, Who is leading many sons through all things unto
Honor, to make the Leader of their deliverance
accomplished through sufferings.
Understanding his name
A "formed" point: a crown above and a "pathway" below.
The smallest of the letters;
The only letter suspended in midair.
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 twodimensional surface. This is alluded to in the full spelling of
the letter yud (
): "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 Yâ-hwuah'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 contracted light.
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 Yâhwuah 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
"It [the land of Y’sra’al] is the land which Yâ-hwuah your
Yâ-hwuah seeks; the eyes of Yâ-hwuah your Yâ-hwuah are
always [looking] at it, from the beginning of the year to the
end of the year."
The yearly cycle, from beginning to end ("end enwedged in
beginning"), alludes to "the endless cycle," the secret of the
letter samech, as explained above. Divine Providence, the
"eyes" of Yâ-hwuah in control of the cycle, is the secret of
the following letter, ayin which means "eye." Though the
primary revelation of supernatural Providence is in the Land
of Y’sra’al, the Jew-in-exile is commanded to create
something of its sanctity in each of his Diaspora stations by
recognizing Divine Providence wherever he is.
Upon entering the Land of Y’sra’al, the second city to be
conquered by Yahuwshua was Ai, spelled ayin-yud, an
abbreviated form of ayin (ayin-yud-nun, the nun falls) "the
Eye." Yericho , the first city to be conquered, comes from
the Hebrew word reiach, the sense of smell. In Chassidut we
are taught that the origin of the sense of smell is in keter,
the superconscious sensitivity directing the motivation of
Will. The Hebrew word for "the land," eretz, derives from
the word ratzon, "will," as our Sages teach: "Why is it called
eretz? Because it wills to do the Will of its Creator." Sight is
the first conscious sense, corresponding to
the sefirah of chochmah, "wisdom."
In the conquest of Yericho, Achan - related to the
word ayin [the kaf of Achan equals in gematria the full
spelling of the yud (yud-vav-dalet) of ayin, 20] - coveted
forbidden booty. The tragic result was the initial defeat of
Y’sra’al in the battle of "the Eye." Coveting is the spiritual
blemish of the sight of the eye. Only when the sin of
coveting was rectified was "the Eye" given to the Y’sra’ali
People. Upon the initial defeat, Yahuwshua fell on his face in
despair but was commanded by Yâ-hwuah: "Rise, sanctify
the people.... There is an accursed thing in your midst,
Y’sra’al; you shall not be able to rise before your enemies
until you remove it from your midst." Yahuwshua was told
to "rise" though the people were unable to "rise." This
alludes to the secret of the two concentric circles of the
letter samech: the outer, static circle supporting the fall of
the nun, and the inner, dynamic circle directed, ultimately,
by the Divine Providence of the ayin.
The full spelling of the letter ayin equals 130 or 5 times 26,
26 being the value of the Name Havayah. In Kabbalah this
phenomenon is understood to mean that the eye possesses
five Divine powers. The right eye possesses five states of
kindness, whereas the left eye possesses five states of severity
or might. In Tehillim we find two verses in relation to Yâhwuah's Providence over man. One verse states: "
The other states: "
The attribute of fear of Yâhwuah refers to the consciousness of the sefirah of malchut,
"kingdom," likened to the woman of valor,
constructed and directed by the five "mights," the secret of
the left eye of Yâ-hwuah. For this reason, in the verse "the
Eye of Yâ-hwuah is on those who fear Him," "Eye" is in the
singular, referring to the left eye alone. In the "male figure,"
corresponding to the six emotive attributes of the heart,
Providence reflects the balance of both the five kindness
together with the five might’s of Yâ-hwuah. So, in the verse
Eyes" appear in the plural form, referring to both the right
and left Eyes of Yâ-hwuah.
We are further taught in Chassidut that the singular eye of
the first verse possesses a hidden reference to the "ever-open
eye" of keter, the superconscious. Here the singular is the
secret of "all right," as "there is no left in the Ancient One,
all is right.
In the Divine service of the soul these three levels of
Providence correspond to the three stages of service:
submission, separation, and sweetening, as taught by
the Ba'al Shem Tov. All relate to his most fundamental and
all inclusive teaching in regard to "particular Divine
Providence." The initial experience that even the minutest
of one's deeds is observed and recorded Above brings one
to a state of submission and fear of the Kingdom of
Heaven, whose Law and Order control the universe. One
then experiences the Eyes of Yâ-hwuah lovingly watching
over and guarding each one of his children Y’sra’al. This
brings one to sense the existential separation of the Sacred
from the profane, the righteous from the unrighteous, and
to identify with the good. Finally one experiences the
Infinite Eye of Yâ-hwuah directing every created being to its
ultimate fulfillment of purpose in Creation, thereby
bringing all Creation to realize its Divine Purpose. Here,
one's awe itself is in the face of the revelation of Yâ-hwuah's
Infinite Love for all ("all is right"). This is the secret of
Two letters, a reish and a zayin, combine to form the
letter kuf. The zayin, to the left, descends below the line,
while the reish, to the right, hovers above it. The paradoxical
union symbolized by the two components of the kuf is the
secret of "There is none Sacred as Yâ-hwuah." In general,
the kuf stands for kedushah, "Sacredness." The unique level
of Sacredness inherent to Yâ-hwuah is expressed, in the
words of the Zohar, as: "He is grasped within all worlds, yet
none grasps Him." The descending zayin of
the kuf symbolizes His being grasped in all worlds,
permeating even realms of reality "below the line," i.e.,
worlds antithetical to those in whom Yâ-hwuah's Presence is
revealed. The reish, Yâ-hwuah's ever-present transcendence,
remains "separate" and Sacred (in Hebrew, "Sacred" means
separate) in relation to His descending immanence.
In the name of the letter tzadik, its initial reading, tzadi,
"hunts" for fallen sparks. The Sacred spark, captured "below
the line" in physical matter ("anti-matter," relative to that
of spiritual realms) is the secret of the following letter,
the kuf, to which the tzadi connects to form the full,
rectified name - tzadik.
The tzadik is the eighteenth letter of the alef-beyt, the
gematria of chai, "life," thus symbolizing the power to
enliven the fallen sparks, as represented by the kuf. The kuf,
the nineteenth letter, is the secret of "Eve" (Chavah = 19; in
ordinal numbering, Adam equals 1 plus 4 plus 13 = 18
= chai), whose name also derives from the root meaning
"life," as is said: ."..and Adam called the name of his wife Eve
(Chavah) for she was the mother of all life." Nonetheless, of
her is said: "her feet descend into death," for in the
primordial sin of eating (the "sense" of the letter tzadik, as
explained above) from the Tree of Knowledge, she was
ultimately responsible for bringing death to the world. Even
within the "broken" (dead) corpse, a spark of life remains
hidden, awaiting the power of the tzadik, (chai, life) to
reinforce its dormant potential of life and to resurrect the
body to whom it belongs.
As well as the hidden inner spark of life, a hovering,
relatively transcendent "vapor" is present above every corpse
or fallen, "dead," physical object. (The word for
"vapor," hevel, is also the name Abel, the second son of
Adam and Eve, who was killed by his older brother
Cain. Hevel = 37 = 18 plus 19.) These two components of life
present within the seeming state of death, correspond to the
two letters, the reish (the hovering vapor) and
the zayin (the hidden spark), which compose the letter kuf.
For this reason the kuf symbolizes in particular the reality of
fallen sparks, as well as the paradox of the simultaneous
omnipresence of Yâ-hwuah's transcendence and
immanence. The innate Sacredness of each spark insures its
ultimate redemption and elevation by the tzadik (i.e., souls
The most fundamental significance in Torah of the number
nineteen, the ordinal value of the kuf, is the nineteen-year
cycle of the moon in relation to the sun, the basis of our
Hebrew calendar. The moon represents the female figure,
the secret of the sefirah ofmalchut ("kingdom"), personified
by Eve (Chavah = 19, as above). The sun represents the male
figure (the bestower of light, whereas the moon is the
receiver of light), and in particular
the sefirah of yesod ("foundation"; yesod = 80 = 8 ·
10, chet times yud =chai), as personified by Adam. Just as
explained in the secret of the form of the letter zayin, "the
woman of valor" who is "the crown of her husband," when
the letter kuf precedes the letter tzadik, the word keitz, the
"end" of time, is formed. These hints at the verse: "...He has
set an end [keitz] to darkness." The "end," the coming
of Mâshíyach and the subsequent era of resurrection, is the
ultimate revelation of the great light and energy latently
present within the secret of the letter kuf.
The letter beyt, from the word "house," refers to Yâhwuah's house:
The Midrash states that the Divine motivation for creation
was that the Sacred One, Blessed Be He, desired a dwelling
place in lower reality. The fulfillment of this desire begins
with the creation of man, a Divine soul enclothed in a
physical body, and proceeds with the multiplication of man,
to "conquer" the whole world and make it the kingdom of
The Torah precedes the detailed description of the
Tabernacle and its vessels with the statement of its ultimate
Not "in it," the Sages explain, but "in them"--in each and
every Y’sra’alite. "Dwelling in them" is, in essence, the
revelation of Divinity in the people of Y’sra’al, ever present
but often "shadowed," as in the time of exile and
destruction of the Temple. The innate sanctity of the people
of Y’sra’al, the "sanctuary of Yâ-hwuah," when revealed and
linked to that of the land of Y’sra’al, causes the Sacred Land
to expand and eventually encompass all the earth (lower
Beyt is numerically equal to the word "ta'avah," which
means "desire" or "passion" (412). In general, "ta'avah"
connotes a negative human property. However, in several
places "ta'avah" denotes the positive passion of the tzadik,
the righteous man. One passage in Proverbs states:
"He will fulfill the passion of the tzadik," and a second says:
"the passions of tzadikim are only good."
The "ta'avah" of Yâ-hwuah,
the "Tzadik of the world,"
is altogether above reason and logic. At this level one
cannot ask "why." As expressed by Shneur Zalman of Liadi:
"About passion, there can be no question." As Yâ-hwuah is
the essence of good so His passion is "only good."
"With whom did the Sacred One, Blessed be He, take
counsel whether or not to create the world?
The "souls of the tzadikim" refers to all Y’sra’alite souls, as is
said: "All your people are tzadikim." Yâ-hwuah's
connotation as the "Tzadik of the world" refers to the
absolute origin and unity of the Y’sra’alite soul in His very
Essence. When the soul descends to be enclothed in the
finite consciousness and experience of a seemingly
mundane body, its task is to become the tzadik below in
true emulation of its Source, the "Tzadik Above." This is
accomplished through the refinement and purification of
passion, ta'avah, to become "only good."
The "Tzadik Above" dwells in the House built for Him by
the tzadik below. Here, the deepest passion of the Creator
reaches fulfillment. The large beyt, the first letter of the
Torah and the beginning of Creation, expresses this ultimate
purpose, as is said:
The root of "bereishit," rosh, means "head." Thus the most
"natural" permutation of bereishit reads: rosh bayit, "the
head of the house." One permutation of the
letters rosh is osher, "happiness." When the tzadik draws Yâhwuah, the "Head," into His House, it becomes a house of
true and eternal happiness.
The drawing down of the "Head" to dwell in His "House"
below, in true happiness, is the secret of bracha, "blessing,"
which begins with the letter beyt. Our Sages teach that the
"big beyt" begins the Creation, and the Torah as a whole,
with the power of blessing. Yâ-hwuah blesses His creation,
which He creates with the attribute of lovingkindness, the
attribute of Abraham, as will be explained in the letter hei.
Abraham, the first Y’sra’alite soul, is subsequently entrusted
with the Divine power of blessing, the "big beyt" of
Creation, as is said: "And you shall be [the one who
bestows] blessing." Afterwards, at the time of his
circumcision, he was given the "small hei" of Creation, the
power to draw down and manifest the Divine blessing of
happiness in the smallest detail of reality.
The Priestly Blessing is composed of three verses. The
number of words progress in the order 3, 5, 7, with equal
differences of two, beyt. The number of letters progress in
the order: 15, 20, 25, with equal differences of five, hei.
Words represent full, or large consciousness, whereas letters
represent particular, or small consciousness. The power to
bless "fullness" is the power of the beyt, as is said:
The power to draw down the blessing to the smallest detail
of reality is that of hei.
This service of Abraham, and all Y’sra’alite after him, leads
to the fulfillment of the ultimate intention of Creation, the
realization of Y’sra’al power of blessing, that the domain of
the King (the "Head of the House") extend to encompass
all reality and, thereby, bestow true happiness to all.
TO BE Continued
In His Name
Blessed be, in His name
'Yâ-hwuah be with you.'
and they answered him,
'Yâ-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
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 Raukh (spiritual work): what a
scandal is it for a man to traffic with gifts which he pretends,
at least, to have received from the Raukh 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