Zekeniam Y’Isra’EL Sherut haRitztzuy (the ministry of reconciliation) by whom we have now received the ( Atonement) 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). I AM My Memorial for generation after generation.”
Shemot 3:13-16 This is MY NAME for ever, I AM / WILL BE WHAT I AM / WILL BE:"And יהוהsaid to mosheh , I am that which I am. [ehyeh asher ehyeh] and he said, so you will say to the sons of Y’isra’EL, "I am [ehyeh] has sent me to you." and יהוה said further to mosheh, now you are to say to the sons of Y’isra’EL, " ,יהוהelohey ofyour fathers Abraham, Yitzchak [Isaac], and Yaa’qob [Jacob], has sent me to you. this is my name forever, and this is my memorial for generation to generation." "Shemoth 6:3," and I appeared to Abraham, to Yitzchak, and to Yaa’qob asHaShadday [the almighty]. and my name, ,יהוהwas not well known (famous) to them. ,יהוהELOHEY Tsebaoth, is his name. The ministry of reconciliation Message of Reconciliation Torah sh’Bichtav (Written Torah) Who hath ears to hear, let him hear. Yahu(ah)shua
Ecc 3:1 To everything there is a season, and a time to every purpose under the heaven: Galates 3:12 And the Torah is not of faith: but, the man that doeth them shall live in them. The Torah: Here, probably shorthand for “the Works of the Torah”. Keeping the law though it indeed brings life it cannot annul the curse of past disobedience. Vayikra18:4Ye shall do my mishpatim, and shomer Mine Chukkah (ordinances), to halak ()הלך therein: ANI יהוהEloheichem. Ye shall therefore keep My Chukkah, and My mishpatim: which if a man do, he shall live in them:Neither the place from which we are coming nor the place we are being brought setsthe rules for how we are to act, but the One who is bringing us there does. To Halak (to walk): Actively participate in bringing about His Kingdom; it will not just"happen" magically. It is up to Y’Isra’EL to accomplish this. If we are not willing to die to self to get it done, who else will ever be willing to? This path is not for thelazy; like a shark, we must keep moving to stay alive. Notice how many places יהוה
took us on the way to the Land; we cannot just rest on our laurels and retire. Customs: traditions, rituals, everyday actions or those done repeatedly, such as theholy days each week or year. Legal procedures: more random occurrences having todo with societal order; special situations needing a particular ruling, such as what to do if your ox gores someone or you accidentally poke your slaves eye out. It mightnot refer to an actual ox, but we can draw analogies for what to do if your dog bites a child. The Torah gives us all that we need to settle any such dispute. Devarim 4:1 Ve atah (Now therefore) Shema, Y’Isra’EL, unto the chukkim and unto the mishpatim, which I melammed (teach) you, for to do [them], that ye may live, and go in and yaresh (possess) ha eretz which יהוה Elohim ( )אלהיםof your avot giveth you. Leave it to Moshe! What is his reaction to seemingly being let down by ?יהוהHe teaches. He was told to prepare Y’hoshua, and he does this indirectly, by preparing the people to follow Yahu(ah)shua. Mosheh knows that the only way he will get to go into the Land is if his teachings accompany the people there. His request wasrefused, so he just does what needs to be done for the sake of the covenant. He does not storm out and threaten to go worship Ba’al instead; he does increase his replacement’s strength by strengthening those Yahu(ah)shua will lead. He gives the people a “formula”: If you do this, then, unlike me, you will live, and go in and possess the Land. He is also teaching us how to go Home, if we will listen. This time: Their parents had not listened (or taken heed--a term which includes hearing intelligently, consent, and obedience). Since Moshe will not be going with them to the Land, this is his last occasion to prod them to do better. “Listen” does not do justice to the meaning of the word used here: shema’. It implies obedience. Actingon what we see in the Torah is a crucial part of such listening. But we cannot obey if we are not careful to hear exactly what is being said. He does not wish to tell us a third or fourth time, after we screw up. We need to pay attention and let nothing distract us. This may be another reason Mosheh repeated the commands when theywere in a more ordinary place, rather than at Mt. Sinai with all of its “special effects”,which would seem surreal. It counts more this time as well, because we are about to take the Land. Do we want to stay there once we arrive? We have heard it before,but this time we must really hear it and put our hands to it. Only this will keep fresh in our memory what we have seen in the “mirror” it gives us with which to examine ourselves. (Yaaqov/ James 1:22ff)But be ye doers of the Word, and not hearers only, deceiving your own selves. For if
any be a hearer of the word, and not a doer, he is like unto a man beholding hisnatural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect Torah of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seems to bereligious, and bridleth not his tongue, but deceiveth his own heart, this mans religion [is] vain. Pure religion and undefiled before Elohim ( )אלהיםand the Father is this, to visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the Olam Hazeh. It shows us specifically who we were—people who both accepted ’יהוהs yoke at Sinai and worshipped the golden calf, who both grumbled against Mosheh and brought more than was necessary to build the Tent of Appointment. It lets us understand our inclinations in both directions. Listening also means accepting the teaching (literally prodding) that our fathers did not do well enough, so Mosheh had to keep setting the mirror back in front of us. We have to remember what we see here. We cannot retain our own outlook, opinion, or habits. We must do more than be able to repeat what we have heard; our ways must change. When we truly learn,we will not need to be constantly reminded. Old dogs might not learn new tricks, butwe are to be sheep, not dogs! “This time” applies not just to his own contemporaries, but all of Y’Isra’EL for all time, which means us as well. We are in the same position, needing to get back to our Land. Survive: If Moshe was being kept out of the Land for one infraction, how much more strict would be the expectations oncethey got into the Land? These are the guard rails and the lines within which we must stay if we want life in Y’Isra’EL to work—whether in the Land itself or in the Y’Isra’ELite communities forming to get us there. We must learn them quickly. They must become second nature to us, because our life—and our children’s-- depends on it. Some are obsessed with eternal life; this is what gives Christianity itspower. But Yahu(ah)shua said the way to eternal life is to keep these commandments. Mat. 19:16ff And, hinnei, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto Him, Why callest thou Me tov? [There is] none tov but one, [thatis], EL: but if thou wilt enter into life of the world to come, keep the commandments of EL. He saith unto Him, Which? Yahu(ah)shua ( )יהושעsaid, "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness," Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, "All these things have I keptfrom my youth up: what lack I yet? Yahu(ah)shua ( )יהושעsaid unto Him, "If thou wilt
be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in shamayim: and come [and] follow Me." But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Yahu(ah)shua ( )יהושעunto His taught ones, Truly I say unto you, That a rich manshall hardly enter into the Malkut Shamayim. And again I say unto you, It is easier to pass a large rope through the eye of the needle, than for a rich man to enter into the Malkut Elohim. When His taught ones heard [it], they were exceedingly amazed, saying, Who then can be saved? But Yahu(ah)shua ( )יהושעbeheld [them], and said unto them, With men this is impossible; but with Elohim all things are possible. Fullness of life not just in “eternity”, but now, depends on this. We experience eternity even now through it. It shows us that we—especially the Northern Kingdom--were dead before, and Torah has brought us the way to life—how to do away with selfishness, which others expect to mean death but which really liberates us. For our situation, it can also be translated "that you may revive”. Prescribedboundaries: Limits, rulings, and enactments added to the initial commands He gave at Sinai (see vv. 13-14) for special purposes, when particular instances came up in the wilderness that needed further clarification Ex. 18:16-23 When they have a matter, they come unto me; and I shofat between one and another, and I do make [them] know the statutes of Elohim, and his Torah. And Mosheh father-in-law said unto him, The thing that thou doest [is] not good. Thou wilt surely wear away, both thou, and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and Elohim shall be with thee: Be thou for the peoples representative before Elohim, that thou mayest bring the causes unto Elohim: And thou shalt teach them ordinances and Torah, and shalt shew them the way wherein they must halak, and the work that they must do. Moreover thou shalt provide out ofall the people able men, such as fear Elohim, men of truth, hating dishonest gain; andplace [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers offifties, and rulers of tens: And let them shofat the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall shofat: so shall it be easier for thyself, and they shall bear [the burden] with thee. If thou shalt do this thing, and Elohim command thee [so], then thou shalt be able to endure, and all this people shall also go to their place in peace. the man gathering sticks on the Sabbath Num. 15:32-35 And while the benai Y’Isra’EL were in the wilderness, they found a man that
gathered sticks upon Yom Shabbat. And they that found him gathering sticks brought him unto Mosheh and Aharon, and unto all the congregation.And they put him in ward, because it was not declared what should be done to him. And יהוהsaid unto Mosheh: The man shall be surely put to death: all the congregation shall stone him with stones without the camp. or gathering a double portion of manna the day before the Sabbath Ex. 16:22ffAnd it came to pass, [that] on the sixth day they gathered twice as much lechem, two omers for one [man]: and all the rulers of the congregation came and told Mosheh. And he said unto them:This [is that] which יהוהhath said: Tomorrow [is] Shabbaton (day of rest) HaQodesh Shabbat unto : יהוהbake [that] which ye will bake [today], and see the that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. And they laid it up till the morning, as Mosheh bade: and it did not stink, neither was there any worm therein. And Mosheh said: Eat that today; for today [is] a shabbat unto : יהוהtoday ye shall not find it in the field. Sheshet yamim ye shall gather it; but on yom hashevii, [which is] the Shabbat, in it thereshall be none. And it came to pass, [that] there went out [some] of the people on yom hashevii for to gather, and they found none. And יהוהsaid unto Mosheh: How long refuse ye to keep My mitzvah and My Torah?See, for that יהוהhath given you the Shabbat, therefore he giveth you on the sixth day lechem of two days; abide ye every man in his place, let no man go out of his place on yom hashevii. So the people rested on yom hashevii. And the Beit Y’Isra’EL called the name thereof Manna: and it [was] like coriander seed, white; and the tasteof it [was] like wafers [made] with honey. And Mosheh said: This [is] the thing which יהוהcommandeth, Fill an omer of it to be kept for your generations; that they may see lechem wherewith I have fed you in the midbar, when I brought you forth from the eretz of Mitzrayim. And Mosheh said unto Aharon:Take a pot, and put an omer full of manna therein, and lay it up before ,יהוהto be kept for your generations. As יהוהcommanded Mosheh, so Aharon laid it up before the Testimony, to be kept. Andthe benai YY’Isra’EL did eat manna forty years, until they came to a eretz inhabited; they did eat manna, until they came unto the borders of the eretz of Kenaan. Now an omer [is] the tenth [part] of an ephah.They set a precedent for later rulings where specifics are not given in the Torah but where unity is needed, but the underlying principles should be taught before theproblems come up. Moshe could not rule on every situation; he recognizes the need to make sure the leaders who are under him know what is right and wrong, so that
they can interpret the smaller matters, and so they can teach the people to governthemselves and judge according to the precedents he has already set. Past rulings are now the law. Some examples are in Legal procedures: verdict between two or more ways of interpreting. He does not even include the Torah in this verse. He is identifying a problem are: we need to listen not just to the Torah but to the rulings made (in accordance with Torah) by our properly-constituted authorities, and Moshe counts this as just as important. One of our biggest obstacles is an inability to listen to what the people in charge say, for to those under their jurisdiction, they are “torah” just as much as Moshe’s own rulings are. Unless specified as “this time only”, they are no longer circumstantial; they are binding once the ruling has been made. The particulars may not turn out to be the same for everyone; what one judge rules will be binding on those under his jurisdiction, but not necessarily his neighbors, though every ruling must be“constitutional”—according to the broader principles of the Torah. Many of us had to rebel to break free from what held us captive, but now we need to learn to submit to the pain of being taught by proper Torah authorities, no matter how much danger there may be of abuse, because this is the only path home. If you think too much of yourself to be taught, you are a goat, not a sheep, for goats are scattered, seeking what interests them, while sheep stay together and are there for one another, as wellas being teachable. The Hebrew word for “teach” means “to prod with a sharp stick”. If we submit, we will live. The prodding reveals our potential, and we move into the place we are meant to take. We have to be in a certain place to receive life; rebels never truly live. The way that seems right to a man ends in death. (Prov. 14:12) Every time we were arrogant and thought we knew better than Moshe, people ended up dead. Follow the rules, walk in the order established, or you will not even live to see the Land, let alone stay there, as Moshe learned after putting things in the wrong order only once. Do not imagine that going back to Y’Isra’EL will be like Disneyland; the return of the lost sheep is only the beginning. It is only one step, as important as it is. It is not just sitting there for the taking; it will not just be given to us. We have to take possession, and there are other people to dispossess—not Yehudah, but others who wish to hold onto the Land in the name of another elohim. Do not spiritualize this away by saying it is really about Yahu(ah)shua, the later Yahu(ah)shua, because it is not an abstract calling, but reality. Yechezk’el 20:11And I gave them my chukkot, and shewed them My Mishpatim, which [if] a man do, he shall even live in them.
Yechezk’el 20:13But the Beit Y’Isra’EL rebelled against me in the wilderness: they walked not in Mychukkot, and they despised My mishpatim, which [if] a man do, he shall even live inthem; and My Shabbatot they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. Yechezk’el 20:21 Notwithstanding the children rebelled against me: they walked not in My chukkot, neither kept My mishpatim to do them, which [if] a man do, he shall even live inthem; they polluted My Shabbatot: then I said, I would pour out my fury upon them, to accomplish My anger against them in the wilderness.The children repeated the same error, partly because their parents, realizing that their own hope of entering the Land was lost, did not teach their children to love or obey .יהוה Ezra Nehemiah 9:29 And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy mitzvot, but sinned against thymishpatim, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. A person: literally, Adam. Thrive: or, be revived. This is an allusion to Va-Yiqra (Leviticus) 18:5Ye shall therefore keep My Chukkah, and My mishpatim: which if a man do, he shall live in them: ANI .יהוה For that we need the blood of the Lamb.
But the blood of the Lamb was implicit in the Covenant from the very beginning. For did not Y’Isra’EL kill the Passover lamb before her deliverance from Egypt? In so doing she was accepting expiation from past sins by the blood Rev 13:8 And all that dwell upon the eretz shall worship him,whose names are not written in the sefer of life of the Lamb slain from the foundation of the world. Korínthios Alef 5:7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even HaMashiyach our Passover is sacrificed for us: Therefore let us keep thefeast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [lechem] of sincerity and truth. Rhomias 5:10For if, when we were enemies, we were reconciled to Elohim ( )אלהיםby the death of His Son, much more, being reconciled, we shall be saved by His life. Enemies: Aram., Ba’a’ D’bub, the equivalent of the Heb. Ba’al-z’bub. Saved:rescued and restored to wholeness. If His death accomplished all these things for us, how much more will His life, which is now operative within those who trust Him, enable us to live in such a way as to avoid deserving His wrath? Most notably, the expression of His love can flow through us (v. 5) to those with whom we have differences (chapter 15); compare Yochanan 1:4 In Him was Chayim; and the Chayim was the Ohr (light) of men. The light is the truth of Elohim which makes us free Physical manifestation: possibly similar to the Malbim’s concept of hitgalmut ("fleshing out"). In other words, what יהוהintended actually did come about. Encamped temporarily: pictured by the temporary dwellings at the Feast ofBooths/Sukkoth, when he was born, also foreshadowing the age when יהוהwill dwell permanently among His people. Glory, radiant shining: aspects of the image of
Elohim that had been retracted when Adam sinned, but the Second Adam regained them. Only-begotten son: probably a Greek translation of the Hebrew yachid, whichmeans “unique” and specially-beloved, as Yitzhaq was to Avraham, as if his only son, though he actually had other sons. Yahu(ah)shua bears a special relationship to the Father since he faithfully maintained the image of Elohim that Adam (the only other“son of Elohim” who was ever without sin) did not. This term is also used in a special sense of the king of Y’Isra’EL, being first used this way of Shlomo. Tehillim 2:7; Chron. 22:10; 28:6 This is the chief relation Yahu(ah)shua will have to us. Yochanan 8:32 And ye shall know the emet, and the emet shall make you free. It is tied up with obedience to Elohims law Yochanan 3:21But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in Elohim (.)אלהים “But he that doeth truth cometh to the light, that his deeds may be made manifest,that they are wrought in Elohim.”Yahu(ah)shua set the perfect example of keeping his Fathers Law Shimon Kefa Alef 2:21-22For even hereunto were ye called: because HaMashiyach also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in His mouth: Example: model, pattern, or paradigm, literally “under-letter”, from a practice of allowing children to trace a stencil-like guide when beginning to learn to write theletters of the alphabet. Deceit: here, craftiness, specifically meaning to lure someone with bait to become one’s prey. Yeshayahu 53:9And He made His grave with the wicked, and with the rich in His death; because He had done no violence, neither [was any] deceit in His mouth. Began to appoint: though He was expected to be buried perhaps in a common grave with the others crucified beside Him, this was changed at the last minute by an
influential man. Criminals: thieves, and possibly revolutionaries against the Romans.Violent: proud; alt., wealthy or influential, but this seems backwards, since it was Hisburial that was with the wealthy. Some manuscripts, however, including the Dead Sea Isaiah Scroll, have one additional letter that changes "wealthy" (ashir) to "evildoers" (osey-ra), and this seems to fit the parallelism better. Who did no sin ... ”But it is not just Yahu(ah)shua example of obedience. When he says Yochanan 6:63 It is the Raukh that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are Raukh, and [they] are life. He means that it is the Raukh (spirit) that will bring us up out of the grave. And what is the Ruakh (Spirit)? The words that I speak unto you, [they] are Raukh (spirit), and [they] are life. Yochanan 6:68Then Shimon Kefa answered him, Eloahi, to whom shall we go? thou hast the words of eternal life. And where did Yahu(ah)shua get those Yochanan 12:49 For I have not spoken of myself; but Ha AVI which sent me, he gave me a commandment, What I should say and what I should speak. And I know that his commandment is life everlasting: Whatsoever I speak therefore, even as Ha AVI said unto Me, so I speak. When Yahu(ah)shua says,
“And I know that his commandment is life everlasting” is he not echoing the promise of the Covenant “which if a man do, he shall live in them”? Before he died for the sins of the world Yahu(ah)shua prayed (Jn 17:3), And this is life eternal, that they might know Thee the only true Elohim ( ,)אלוהand Yahu(ah)shua )ישועHaMashiyach, whom Thou hast sent. “And this is life eternal, that they might know thee the only true Elohim, and Yahu(ah)shua haMoschiach, whom thou hast sent.” Yochanan clarifies 1 Yochanan 2:3-4 And hereby we do know that we know Him, if we keep His Mitzvot. He that saith, I know Him, and keepeth not His Mitzvot, is a liar, and the emet is not in him. Earlier Yahu(ah)shua had told the hypocrites in the ministry of his day Yochanan 8:55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. ”Now the Torah that most profound Book on all life and death matters — seems strangely silent on life after death. So where did Yahu(ah)shua find the resurrection mentioned in the Torah? MattiYahu 22:31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by Elohim ( ,)אלהיםsaying,I am the Elohim of Avraham, and the Elohim of Yitzchak, and the Elohim of Yaakov? Elohim ( )אלהיםis not the Elohim ( )אלהיםof the dead, but of the living. And when the multitude heard [this], they were astonished at His teaching. Yahu(ah)shua cites the beginning of Elohim’s revelation to Mosheh Shemot 3:6
Moreover he said, I [am] the Elohim of thy father, the Elohim of Avraham, theElohim of Yitzchak, and the Elohim of Yaakov. And Mosheh hid his face; for he was afraid to look upon Elohim. He apparently had been taught enough by his parents before Pharaohs daughter adopted him that he recognized these names and knew enough to fear .יהוה By Yahu(ah)shua’ reasoning this implies a resurrectionfor He that made himself YIsrael’s Elohim “is not the Elohim of the dead, but of the living The promise of the resurrection is right there in the Ten Commandments! And the promise of eternal life is in keeping the commandments “which if a man do, he shall live in them”. MattiYahu 19:17 And he said unto Him, Why callest thou Me tov? [there is] none tov but one, [that is], EL: but if thou wilt enter into life of the world to come, Keep the commandments of EL. (selah/pause) Expanding his word we read Yochanan 3:3Yahu(ah)shua ( )ישועanswered and said unto him, Truly, Truly, I say unto thee, Except a man be born again, he cannot see the Malkut Elohim (.)אלהים Born again: or, born from above; Aramaic, birthed from the hierarch.The idea of rebirth is celebrated in the new moon festivals, and, it being night (v. 2),Yahu(ah)shua was probably gesturing toward the moon as he said these words. Themoon disappears for three days, then is “reborn”. The Hebrew word for “month” is “renewal”, and likewise, this renewal is not a one-time event...
Korinthos Alef 15:50 Now this I say, achim, that flesh and blood cannot inherit the kingdom of Elohim ( ;)אלהיםneither doth corruption inherit incorruption. Galates 4:26 But Yerushalayim which is above is free, which is the mother of us all. Yerushalayim above: or, former Yerushalayim; Aramaic, the highest Yerushalayim. By tradition, the heavenly Yerushalayim hangs in another dimension directly abovethe earthly city, which forms its “shadow” even as the earthly tabernacle was a replica of the Temple in heaven. Heb. 8:5 Who serve unto the example and shadow of heavenly things, as Mosheh wasadmonished of Elohim when he was about to make the tabernacle: for, See, saith He, [that] thou make all things according to the pattern shewed to thee in the mount. So, while the shadow is an accurate way to begin learning about the shape of something, it is not the thing itself . Yitzhaq Luria said, “Woe to the one who sees only the garment and fails to see the man beneath it.” That man is HaMashiyachthe main point of the Torah Rom. 10:4 For the goal (purpose) at which the Torah aims is towards the HaMashiyach who offers tzedakah (righteouness) to everyone that believeth. Using it for anything else is misuse. Honour thy father and thy mother: that thy days may be long upon the eretz which Eloheihem giveth thee יהוה We have physical fathers and mothers which give us physical life . What Yahu(ah)shua says is that there is also a Father and Mother “in heaven” to give us Spiritual life. The Spiritual birth is real and therefore necessitates a resurrection from the dead. Kolossai 1:17 And He is before all things, and by Him all things hold together. And He is the head of the body, the Assembly: who is the beginning, the firstborn from the dead; that in
all [things] he might have the preeminence. For it pleased [ha Avi] that in him should all fulness dwell; Physical birth does not give us eternal life. We must be born again. The Covenant called “a Renewed covenant” in YirmeYahu 31:31 Hinneh, the days come, saith ,יהוהthat I will make a new covenant with ha bayit Y’Isra’EL, and with ha bayit Yehudah: Not according to the covenant that I madewith their avot in the day [that] I took them by the hand to bring them out of ha eretz Mitzrayim; which my covenant they brake, although I was an husband unto them, declares :יהוהBut this [shall be] the covenant that I will make with ha bayitY’Isra’EL; After those days, saith ,יהוהI will put My Torah in their inward parts, and write it in their hearts; and will be Eloheihem, and they shall be My people. Not like: in that “they violated it” (broke it in two, split or cracked it—as Moshe did with the physical tablets on which יהוהhad written it, in perfect symbolism of what they had done). The Aramaic interprets “violated” as “changed”—the very thing the Northern Kingdom, after being exiled and even after being introduced to Yahshua, tried to claim יהוהhad done! In all other ways, a renewed covenant must be as muchlike the original as possible, with only minor adjustments to reflect a change that may have taken place in the situation of one party or the other since the first was made. Though I fulfilled…: LXX, and I disregarded them. HaMashiyach supercedes the Levitical system Only he who made the law, the lawgiver, whos, signature is wriiten in blood, could effect change in the law Ivrim 8 Now of the things which we have spoken [this is] the sum: We have such an Kohen HaGadol, who is set on the right hand of the throne of the Majesty in the heavens;A minister of the sanctuary, and of the true tabernacle, which the Master pitched, and not man. For every Kohen HaGadol is ordained to offer gifts and these zevakhim (sacrifices): wherefore [it is] of necessity that this man has somewhat also to offer.For if he were on earth, he should not be a kohen, seeing that there are Kohanim that offer gifts according to the Torah: Who serve unto the example and shadow ofheavenly things, as Mosheh was admonished of Elohim when he was about to makethe tabernacle: for, See, saith He, [that] thou make all things according to the pattern
shewed to thee in the mount. But now hath he obtained a more excellent ministry, byhow much also he is the mediator of a better Brit, which was established upon better promises.For if that first [Covenant] had been faultless, then should no place have been sought for the second.For finding fault with them, He saith: Behold, the days come, saith the Master, when I will make a renewed Brit with the beit Y’Isra’EL and with the beit Yehudah: Not according to the Brit that I made with their fathers in the day when I took them by the hand to lead them out of the land of Mitzrayim; because they continued not in My Brit, and I regarded them not, saith the Master. For this [is] the Brit that I will make with the beit Y’Isra’EL after those days, saith the Master; I will put My Torah into their mind, and write them in their hearts: and I will be to them a Elohim, and they shall be to Me a people: And they shall not teach every man his neighbour, andevery man his brother, saying, Know the Master: for all shall know Me, from the leastto the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that He saith: A Brit (renewed) Hadassah, He hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away. Necessitates eternal life: There was nothing wrong with Elohims Covenant and therefore is the very same Covenant it is simply that most of YIsrael has yet to taste of the fruits of that Covenant. It is the Spiritual side of Elohyim’s Covenant which bears the fruit of eternal life. The Renewed Covenant has the same Elohim as at Sinai, nothing “new” there. And it is made with the exact same people With the house of Y’Isra’EL and with the house of Judah". And the requirement that the law be written in our heart is exactly the same as at Sinai!
Shemot 19:4 Ye have seen what I did unto the Mitzrites, and [how] I bare you on eagles wings, and brought you unto myself.Now therefore, if ye will obey MY Kol indeed, and keep MY Brit, then ye shall be a peculiar treasure unto Me above all people: for all the earth [is] Mine: And ye shall be unto Me a Mamlakah Kohenim, and an Qadosh nation. These [are] the Devarim which thou shalt speak unto the Benai YY’Isra’EL. Isn’t יהוהnot everywhere? Yes, yet there are places where He especially allowsHimself to be met--places of His hospitality, so to speak. Sinai has the same numeric value as "sullam", the Hebrew word for "stairway" like the one Yaaqov saw in his dream and deduced was an entrance to the heavenlies. Sinai and the Temple laterbuilt there, with staircases of its own, were portals of holiness that required taking off ones shoes in reverence. You have seen: They had no excuse not to trust Him. Butthey also saw that He did not treat them the same way, though He clearly could have. He had “beaten up” her old boyfriend, but it was His express decision not to do the same to her. Moshe now sees the fulfillment of the sign יהוהhad given him in 3:12. יהוהhad offered it to him, and he proved it was real. יהוהhad said, in effect, if you do the job, you will return to this same place. Moshe had to move into the arena before יהוהwould prove that He was really the one speaking and that He really could providefor Y’Isra’EL. He was to try יהוהthrough his actions, not his words. He would prove Himself if Moshe first proved himself. He has pleased ,יהוהso now יהוהwill reveal His heart—and the secrets of how to continue to please Him. Now Israel has also seen. Another key to being ready to receive ’יהוהs instruction is to have the rightmindset. They need to remember and ponder what יהוהhas already done for them, so that when they are again in dark places, they will trust Him. They need to remember that He is the one who rescued them, so they will treat Him with the proper respect when He speaks again. Their own experience will be a witness to them that יהוה knows what He is doing, even when things appear otherwise. And most importantly, they need to remind one another what He has done before. "There was no mention of sacrifices other than the Passover lamb just as Elohim later explained through Yirmeyahu the Yirmeyahu of New Covenant fame YirmeYahu 7:22-23) For I spake not unto avoteichem, nor commanded them in the day that I brought them out of the land of Mitzrayim, concerning Olot or sacrifices:
But this thing commanded I them, saying, Obey My voice, and I will be Eloheinu, and ye shall be My people: and walk ye in all the darkhei (ways) that I have commanded you, that it may be well unto you. Devarim 6:4 Shema, YY’Isra’EL: יהוהEloheinu יהוהEchad: And thou shalt ahav יהוהEloheicha bkol lvavcha(thy heart), bkol Nfeshcha (thy soul), bkol modecha (thy might). And elleh Devarim, which I tzavah thee this day,shall be blvavcha: And thou shalt melammed (teach) them diligently unto thy banim, and shalt dvar (talk) of them when thou sittest in thine bayit, and when thou walkest by the way, and when thou liest down, and when thou risest up. This is “the” commandment that he has been building up to. (v. 1) Listen: Heb.,Sh’ma. Pay attention, hear, and heed. In Hebrew, “commandment” means “what setsus in order.” It is a military term. These are our marching orders. This, along with thenext several verses, is the heart of the Torah. Only :יהוהor, " יהוהis one (or unified, or all in all)." He is to take first priority in everything, before anything else that is “mighty” in our lives. His commands need to be our first consideration in regard to our actions, opinions, attitudes, and priorities. Actually, He should be the onlyconsideration. Put Him before all our own logic and reasoning, and we will be able to take the Land and increase. Vayikra 19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the benai thy people, but thou shalt love thy neighbour as thyself: ANI .יהוה Here יהוהtells us how to feel, no matter whether it suits our personality or not. Thisremoves the power the emotion has to mislead us. Your brother: יהוהnever commands us not to hate His enemies, such as Amaleq. In your heart: the sins in the list are growing less and less tangible. No one knows about the hate in your heart but yourself. But it is already a sin. (Matt. 5:22) Again, the text equates hating a brother with allowing him to remain in sin and not warning him. This goes against conventional ideas that love never offends someone and always wants him to feelnice. But Proverbs 13:24 says, "He who spares the rod hates his son." Failing to warn our fellows of impending danger means their blood is upon us, not them. (Ezk. 33:2- 6) Withholding an occasion to repent is the best way to prove we do not love someone. Rebuking a fool gives him an occasion to learn. (Prov. 9:7ff) Put up with sin: or bear sin because of him--i.e., share in his guilt by not rebuking him. We need to bring correction rather than holding it in, which results in bitterness toward him,and rather than gossiping about his wrong. Go face to face, and be sure you have your facts together first. If they will not listen, we can “weaken their position” through
prayer. We need to keep the slate clean between brothers, or we will never get to where we need to go. Sin will remain in the household if we do not specifically remove it. All these commands are given in regard to someone who is in your same "flock". Both justice and mercy mean a lot more closer to home. You are more responsible for those nearest you than for those in the larger congregation. (1 Corinthians 5:12) יהוהwill deal with those outside. Devarim 4:39Know therefore this day, and consider [it] in lvavcha, that יהוהhe [is] Elohim ()אלהים in shamayim above, and upon the earth beneath: [there is] none else. Thou shaltShomer therefore his chukkim, and his mitzvot, which I tzavah thee this day, that itmay go well with thee, and with thy banim after thee, and that thou mayest prolong [thy] days upon the earth, which יהוהEloheicha giveth thee, for ever. Like Yahu(ah)shua, Moshe does not say that he is the highest authority; though hemust remind us of his position to keep us in line, all of his instructions are remindersto be devoted to .יהוהHe is already speaking in the context of the latter days, so we need to listen carefully to this. Devarim 5:29O that there were such an heart in them, that they would fear Me, and Shomer all My mitzvot always, that it might be well with them, and with their children forever!Another place the intent of Sinai is everywhere explicit is the songbook of Y’Isra’EL — no wonder the antinomians hate it so! A very few examples: Tehillim 13:5But I have trusted in thy mercy; my heart shall rejoice in Thy Yahu(ah)shuah (.)יׁשּועה Tehillim 15:1-2 15:1 ,יהוהwho shall sojourn in Thy tabernacle? who shall dwell in Thy set apartmountain? He that halak(walk) tamim (blameless), and paal (works) tzedek, and dvar (speaketh) emet (truth) blevav (in heart). Tehillim 37:29-31) The tzaddikim shall inherit the land, and dwell therein forever. The mouth of the tzaddikim speaketh wisdom, and His tongue talketh of judgment. The Torah of His Elohim ([ )אלהיםis] in His heart; none of His steps shall slide. Tehillim 40: 6-8 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. Then said I, Lo, I come: in the
volume of the book [it is] written of Me, I delight to do Thy will, O Elohai: yea, Thy Torah [is] within my heart. Tehillim 51:10 Create in me a clean heart, O Elohim ( ;)אלהיםand renew a right Raukh within me. So Elohim in his mercy provides former and latter aspects to his Covenant. There were the few saved over the millennia with a partial roster provided in Hebrews 11 Now emunah (faith) is the substance of things hoped for, the evidence of things notseen.For by it the Sanhedrin obtained a good report. Through emunah we understandthat the worlds were framed by the Dvar Elohim, so that things which are seen were not made of things which do appear. By emunah Hevel offered unto Elohim a more excellent sacrifice than Kain, by which he obtainedwitness that he was righteous, Elohim testifying of his gifts: and by it he being dead yet speaketh. By emunah Enochwas translated that he should not see death; and was not found, because Elohim had translated him: for before his translation he had this testimony, that he pleased Elohim. But without emunah (faith) [it is] impossible to please [him]: for he that cometh to Elohim must believe that he is, and [that] he is a rewarder of them that diligently seek him. By emunah Noach, being warned of Elohim of things not seen as yet, moved with fear, prepared an arkto the saving of his Bayit; by the which he condemned the world, and became heir of the Tzedek which is by emunah. By emunah Avraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By emunahhe sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Yitzchak and Yaakov, the heirs with him of the same promise: For he looked for a city which hath Yesod, whose builder and maker [is] Elohim. Through emunah also Sarah herself received strength to conceive zera, and was delivered of a child when she was past age, because she consider him faithful who had promised.
Therefore sprang there even of one, and him as good as dead, [so many] as the starsof the sky in multitude, and as the sand which is by the sea shore innumerable. These all died in emunah, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned. But nowthey desire a better [country], that is, a heavenly: wherefore Elohim is not ashamed to be called their Elohim: for he hath prepared for them a city. By emunah Avraham,when he was tried, offered up Yitzchak: and he that had received the promises offered up his only begotten [son], Of whom it was said, That in Yitzchak shall thy seed be called: Accounting that Elohim [was] able to raise [him] up, even from the dead; from whence also he received him in a figure. By emunah Yitzchak blessed Yaakov and Esav concerning things to come. By emunah Yaakov,when he was a dying, blessed both the banim Yosef; and worshipped, [leaning] upon the top of his staff. By emunah Yosef, when he died, made mention of the departing of the Benai YY’Isra’EL; and gave commandment concerning his bones By emunah Mosheh,when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the kings commandment. By emunah Mosheh, when he was come to years, refused to be called the son of Parohs daughter; Choosing rather to suffer affliction with the people of Elohim, than to enjoy thepleasures of sin for a season; Esteeming the reproach of HaMashiyach greater riches than the treasures in Mitzrayim: for he had respect unto the recompence of the reward. By emunah he forsook Mitzrayim, not fearing the wrath of the king: for he endured, as seeing him who is invisible. Through emunah he shomer the Pesach, and the sprinkling of blood, lest he that destroyed the bachor should touch them. By emunah they passed through the Yam Sukh as by Yabashah: which the Mitzrites assaying to do were drowned.
By emunah the walls of Yericho fell down, after they were compassed about shivat yamim. By emunah the harlot Rahav perished not with them that believed not, when she had received the spies with shalom. And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Shimshon, and [of] Yiphtah; [of] David also, and Shemuel, and [of] the Neviim: Who through emunah subdued kingdoms, wrought tzedek, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turnedto flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a betterresurrection: And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins andgoatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.And these all, having obtained a good report through emunah, received not the promise: Elohim having provided some better thing for us, that they without us should not be made perfect. Rev 20:5-6 But the rest of the dead lived not again until the thousand years were finished. This[is] Techiyah HaRishonah (First Resurrection).. Blessed and set apart [is] he that hathpart in Techiyah HaRishonah : on such the second death hath no power, but they shall be kohenim of Elohim ( )אלהיםand of ha HaMashiyach, and shall reign with him a thousand years. "This is the first resurrection. they shall be priests of Elohim and of Yahu(ah)shua, and shall reign with him a thousand years. " But Elohim is the Elohim of them all Rm 11:26-27 And so all Y’Isra’EL shall be saved: As it is written: There shall come out of Tzyon the Deliverer,and shall turn away wickness from Yaakov: For this [is] My BRIT unto them, when I shall take away their sins.
Yeshayahu 59:20-21; And the Redeemer shall come to Tzyon, and unto them that turn from transgression in Yaakov, saith . יהוהAs for me, this [is] My covenant with them, saith ;יהוהMy Raukh that [is] upon thee, and My words which I have put in thy mouth, shall notdepart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith , יהוהfrom henceforth and for ever. Tehillim 14:7 Oh that the Yahu(ah)shuah (Yahu(ah)shuah)Y’Isra’EL [were come] out of Tziyon! when יהוהbringeth back the captivity of his people, Yaakov shall rejoice, [and] Y’Isra’EL shall be glad. And so the masses await a second resurrection Rev 20:5 But the rest of the dead lived not again until the thousand years were finished. This [is] Techiyah HaRishonah (First Resurrection).. But this is a positive thing, as Paul explains Rom 11:32 For Elohim ( )אלהיםhath concluded them all in unbelief, that he might have mercy upon all. "The latter aspect of Elohims Eternal Covenant is pictured in the Valley of Dry Bones of Ezekiels vision Ezek 37:11-14 Then he said unto me, Ben Adam, these bones are the whole Beit Y’Isra’EL: Hinnei, they say: Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith eloahi (;יהוה )אדניHinnei, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the eretz Y’Isra’EL. And ye shall know that Ani ,יהוה when I have opened your graves, O My people, and brought you up out of your graves, And shall put My Raukh in you, and ye shall live, and I shall place you in your own land: then shall ye know that I יהוהhave spoken [it], and performed [it], saith .יהוה
What is called "a new covenant" in Jeremiah is called "a new heavens and a new earth" in Yeshayahu 65:17 For, hinnei, I create new Shamayim and a new eretz: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice le olam va ed [in that] which I create: for, hinnei, I create Yerushalayim a rejoicing, and her people a joy. Yeshayahu 66:22For as the new Shamayim and the new eretz, which I will make, shall remain before Me, saith , יהוהso shall your seed and your name remain.And it shall come to pass,[that] from one new moon to another, and from one shabbat to another, shall all flesh come to worship before Me, saith . יהוה This imagery is picked up in the book of Revelation where it is plain that the Sinai Covenant is being opened to everyone (Rev 21:1-5):" And I saw a Shamayim Chadashah (renew) and a new Eretz chadashah: for the Shamayim ha Rishonah and ha eretz ha Rishonah (the first eretz) were passed away;and there was no more sea. And I Yochanan saw the set apart city, new Yerushalayim,coming down from Elohim ( )אלהיםout of Shamayim, prepared as a bride adorned forher husband. And I heard a great voice out of Shamayim saying: Hinnei, the mishkan (dwelling place) of Elohim ([ )אלהיםis] with men, and He will dwell with them, and they shall be His people, and Elohim ( )אלהיםhimself shall be with them, [and be] their Elohim ( .)אלהיםAnd Elohim ( )אלהיםshall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there beany more pain: for the former things are passed away.And He that sat upon the throne said, Hinnei, I make all things new. And He said unto me, Write: for these devarim are True and Faithful. "The imagery of heaven and earth? Let Elohim explain Yeshayahu 66:1: Thus saith ,יהוה
"The heaven [is] My throne, and ha eretz [is] My footstool: where [is] the bayit that ye build unto me? and where [is] the place of My rest? "The heaven is my throne, and the earth is my footstool". How is the Covenant Renewed? Yeshayahu 9:7 Of the increase of [his] government and peace [there shall be] no end, upon the throne of Daviyd () ,ּדוידand upon his kingdom, to order it, and to establish it withmisphat and with justice from henceforth even for ever. The zeal of יהוהTzvaot ()צבא will perform this. It is new because most of humanity has yet to (Rm 6:4)Therefore we are buried with Him by immersion into death: that like as HaMashiyach was raised up from the dead by the kavod ha Avi, even so we also should walk in newness of lifeIt is renewed because once we have been delivered from the penalty for breaking the Covenant Rom 7:6 But now we are delivered from the Torah, that being dead wherein we were held; that we should serve in newness of Raukh, and not [in] the oldness of the letter. What shall we say then? [Is] the Torah sin? Elohim ( )אלהיםforbid. Nay, I had not known sin, but by the Torah: for I had not known lust, except the Torah had said, Thou shalt not covet. „Interesting. The tenth commandment can be kept only in the heart what it says is: "Now keep allthe other nine in your heart“. We keep the Sabbath for two reasons one creational and one covenantal. We keep the Sabbath because For in six days יהוהmade Shamayim and earth, and sea, and all that in them (is) andrested yom hashevii (7 th day): wherefore יהוהBlessed, HaYom Sabbath and set apart it "Remember the sabbath day, to keep it Sacred."
In Deuteronomy it says,"Keep the sabbath day to sanctify it ... And remember that thou wast a servant in theland of Egypt, and that the יהוהthy Elohim brought thee out thence through a mighty hand and by a stretched out arm: therefore the יהוהthy Elohim commanded thee to keep the sabbath day." The primary creation described in the Scriptures is the Covenant which births the Kingdom of Elohim.We see this in the haftarah or prophetic reading that accompanies the first parashah or Torah reading read the first Sabbath following the Feast of Tabernacles Yeshayahu 42:5-9 Thus saith EL ( , יהוה )אלhe that created the shamayim, and stretched them out; he that spread forth the ertz, and that which cometh out of it; he that giveth breath unto the people upon it, and Raukh to them that halak therein: I יהוהhave called thee in tzedek, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Goyim;To open the blind eyes, to bring out the prisoners from the prison, [and] them that sitin darkness out of the prison house. ANI :יהוהthat [is] My NAME: and MY KAVODwill I not give to another, neither MY PRAISE to graven images. Hinei, the formerthings are come to pass, and new things do I declare: before they spring forth I tellyou of them."The Sabbath memorializes all Elohyim’s work of his great cosmic week — and not by forgetting his eternal Covenant established on the third day of that week.WithElohim greater things are always ahead. But as Elohim proves all things, he always holds fast to that which is good (1Thess 5:21; Gn 1:31). Prove all things; hold fast that which is Tov (good). Elohim saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day. We must keep that in mind when we read Yeshayahu 65:17 For, hinnei, I create new Shamayim and a new eretz: and the former shall not be remembered, nor come into mind.
YirmeYahu 23:7-8 Therefore, hinneh, the days come, saith ,יהוהthat they shall no more say, יהוהliveth, which brought up the Benai Y’Isra’EL out of ha eretz Mitzrayim; But, יהוהliveth, which brought up and which led the seed of ha bayit YY’Isra’EL out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Rv 21:5 And He that sat upon the throne said, Hinnei, I make all things new. And He said unto me, Write: for these devarim are True and Faithful. In the beginning Elohim was the Father Lk 3:38; Ben-Enosh ( ,)אנוׁשBen-Shet ( ,)ׁשתBen-Adam ( ,)אדםBen-Elohim Gn 2:7 And יהוהElohim ( )אלהיםformed man [of] the dust of the adamah (ground), and breathed into His nostrils the nishmat chayim; and man became nefesh chayah. And the יהוהElohim formed man of the dust of the ground, and the sons wife was made from a wound in his side Gn 2:22And the tzela (side, rib?), which יהוהElohim ( )אלהיםhad taken from man, made he a woman, and brought her unto the man. "And the rib, which the יהוהElohim had taken from man, made he a woman, and brought her unto the man. "The Father instructed the couple Gn 1:28 Elohim blessed them; and Elohim said to them,"Be fruitful and multiply, and fill theearth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth." And so it is written Gn 4:1-2
And Adam knew Havah ( )חּוהhis wife; and she conceived, and bare Kayin ( ,)קיןand said, kaniti (I have acquired) a ish (man) from .יהוהAnd she again bare his brotherHevel (breath .)הבלAnd Hevel was a roeh tzon (keeper of sheep), but Kayin ( )קיןwas a oved adamah (tiller of ground "And Adam knew Eve his wife; and she conceived, and bare Cain , and said, I have gotten a man from the .יהוהAnd she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground." Before dawn there is night, before spring there is winter, and so it is written Gn 4:8And Kayin ( )קיןtalked with Hevel (breath )הבלhis brother:"Let us go to the field"and it came to pass, when they were in the field, that Kayin rose up against Hevel his brother, and slew him Spiritually speaking Mt 13:38 The field is the Olam Hazeh; the zera Tov are the children of the kingdom; but the tares are the children of the wicked [one]; "The field is the world", and the ground that would receive seed sown by Adam was the human heart Mt 13:19 When any one heareth the word of the kingdom, and understandeth [it] not, thencometh the wicked [one], and catcheth away that which was sown in his heart. This is he which received seed by the way side. "that which was sown in his heart" Thus to Adam Elohim had said Gn 3:17-18 And unto Adam HE said:Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, ofwhich I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; .And to Cain he says Gn 4:11-12 And now [art] thou arur (cursed) from ha adamah, which hath opened her mouth to receive achi chas blood from thy hand; When thou tillest ha adamah, it shall nothenceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in ha Eretz.
"How do we expiate sin? It is through Rv 13:8And all that dwell upon the eretz shall worship him, whose names are not written in the sefer of life of the Lamb slain from the foundation of the world. Therefore the inadequacy of Cains offering Gn 4:3And in the ketz (end) Yamin(days) it came to pass, that Kayin brought pri (fruit) ha adamah (ground) a minchah (gift) unto .יהוהAnd in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the יהוהThe fruit of the ground or human heart even if it be "the fruit of the Raukh" which is Elohims Law (Gal 5:22-23) But the fruit of the Ruakh is ahavah (love), simcha (joy), shalom, zitzfleisch (longsuffering), nedivut (gentleness), chesed (gracious), neemanut(faithfulness),Anavah (meekness), shlitah atzmi (temperance): against which the no proscription in the law.cannot forgive past sin. And thus the adequacy of Abels sacrifice which symbolized his acceptance of Yahu(ah)shuas blood Gn 4:4 And Hevel (vapour, vanishes), he also brought of the bechorot (firstlings) of his flock(sheep,goat, cattles) and of the chevel (fat) thereof. And the יהוהhad respect unto Abel and to his offering".Adam and Eve sinned Gn 3:7And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. — Again symbolic of a very inadequate response And so the יהוהElohim pictured for them his own death as would Abels offering — Gn 3:21
Unto Adam also and to his wife did יהוהElohim ( )אלהיםmake coats of skins, and clothed them. Thus is the story of the foundation of the world at the beginning of the first millennium Then at the beginning of the third millennium the millennium of the Covenant Elohim repeats the pattern as he proceeds to build his footstool. Abraham is the father and Sarah is the mother and Isaac is the second Adam whom Abraham — like Elohim — proves willing to sacrifice. Rebekah is Eve who is brought to Isaac as Eve was to Adam, and in her children there is d vu with Cain and Abel Gn 25:23 And יהוהsaid unto her, Two goyim (nations) [are] in thy womb, and two manner ofpeople shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger. "Just like Cain some two thousand years earlier, Esau would seek to kill hisbrother.When Abraham proved willing to sacrifice his son, Elohim swore in regard to that son (Gn 22:18), And in thy SEED shall all the nations of the earth be blessed; because thou hast obeyed My Voice This is the promise of salvation. Peter preached it on Pentecost (Acts 3:25-26), Ye are the children of the neviim, and of Ha Brit which Elohim ( )אלהיםmade with aveniu, saying unto Avraham, And in thy zera shall all the kindreds of the earth be blessed. Unto you first Elohim ( ,)אלהיםhaving raised up HIS BEN Yahu(ah)shua ( ,)ישועsent him to bless you, in turning away every one of you from his iniquities. Paul argued it in Galatians (Gal 3:7-8), 3:7 Know ye therefore that they which are of emunah, the same are the benai Avraham. And the scripture, foreseeing that Elohim ( )אלהיםwould justify the heathen through emunah, proclaimed before the good news unto Avraham, [saying]: "In thee shall all nations be blessed."
But Christians confuse Pauls arguments, such as what follows here in (Gal 3:16-19):Now to Avraham and his zera were the promises made. He saith not, And to zerah, asof many; but as of one, And to thy zera, which is HaMashiyach. And this I say, [that] the covenant, that was confirmed before of Elohim ( )אלהיםin HaMashiyach, theTorah, which was four hundred and thirty years later, does not invalidate a Covenant previously ratified by Elohim ( ,)אלהיםso as to nullify the promise. For if theinheritance [be] of the Torah, [it is] no more of promise: but Elohim ( )אלהיםgave [it] to Avraham by promise. Wherefore then [serveth] the Torah? It was added because of transgressions, till the zera should come to whom the promise was made; [and it was] ordained by messengers in the hand of a mediator "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed [Isaac], which is Yahu(ah)shua. And this I say, that the covenant, that was confirmed before of Elohim in Yahu(ah)shua, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but Elohim gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by Messengers in the hand of a mediator. "Is Paul talking about the Sinai Covenant? Absolutely not! else he is contradicting Scripture. The Law was not added because of transgressions. It was given for LIFE And the law was not "ordained by Messengers in the hand of a mediator." There was no mediator, as we have seen , only the hand of Elohim -- the very finger of Elohim. Though "all scripture is given by inspiration of Elohim," all was written by the hand of man, all, that is, except for the Ten Commendments. These alone were
Ex 31:18And He gave unto Mosheh, when He had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of Elohim (.)אלהים Dt 9:10And יהוהdelivered unto me shnei luchot avanim (two tables of stone) written with the finger of Elohim ( ;)אלהיםand on them [was written] according to all the devarim, which יהוהspake with you in the mount out of the midst of the fire in the day of the assembly. "Written with the finger of Elohim. "Y’Isra’EL found her freedom in law.""We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable rights ..." All our rights come from Elohim, There is no other foundation that can provide them . What are those rights? The right not to be murdered, the right not to have your wife violated, the right to private property (not to have it stolen), the right not to be lied to. These rights were endowed by our Creator at Sinai .But at the very moment that Elohim was writing the words of life upon tables of stone (Ex 32:6),And they rose up early on the morrow, and offered Olot, and brought shelamim; and the people sat down to eat and to drink, and rose up to play. "the people sat down to eat and to drink, and rose up to play. "The Law that was added IN NO WAY were the Ten Commandments "added" because of this transgression. When the Creator had finished endowing us with our unalienable rights, Mosheh was warned of what was going on down below — Ex 32:15-16 And Mosheh turned, and went down from the mount, and the two tables of thetestimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written. And the tables [were] the work of Elohim ( ,)אלהיםand the writing [was] the writing of Elohim ( ,)אלהיםgraven upon the tables. Exodus32:19
And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Mosheh anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount"Y’Isra’EL was breaking them in Raukh, Mosheh broke them in stone.Though Aaron was the chief sinner ,the Levites came out the winner. (Ex 32:25-26): And when Mosheh saw that the people [were] para (naked); for Aharon had madethem naked unto [their] shame among their enemies: Then Mosheh stood in the gate of the camp, and said, Who [is] on יהוהS side? [let him come] unto me. And all the sons of Levy gathered themselves together unto him. It was because of this that Levi was chosen for a special priesthood which was ordained by Messengers in the hand of a mediator.Mosheh pleaded for Y’Isra’EL (Ex 32:32), Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written "Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written." Elohim answered (Ex 32:33-34),AAnd יהוהsaid unto Mosheh: Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto [the place] of which I havespoken unto thee: hinnei, Mine messenger ( )מלאךshall go before thee: nevertheless in the day when I visit I will visit their sin upon them."Here finally we have a mediator — Mosheh — and there is an Messenger. You canlook up all the relevant scriptures and you will see that the priesthood of Aaron was indeed "added because of transgressions". Though it is added forever YirmeYahu 33:18-22 Neither shall the Kohenim Leviim want a man before me to offer olot, and to kindle mincha, and to do sacrifice continually. And the Dvar יהוהcame unto YirmeYahu( ,)ירמיהsaying, Thus saith ;יהוהIf ye can break My Brit of the day, and my Brit of thenight, and that there should not be day and night in their season; [Then] may also My Brit be broken with David My eved, that he should not have a son to reign upon his throne; and with the Leviim the Kohenim, my ministers. As the host of shamayim
cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David My eved, and the Leviim that minister unto me. its sacrificial laws can only mirror the real blood that reconciles us to Elohim.Paul asks and answers — (Gal 3:21),[Is] the Torah then against the promises of Elohim ( ?)אלהיםElohim ( )אלהיםforbid: for if there had been a Torah given which could have given life, verily tzdekah should have been by the Torah. Because righteousness indeed is "by the Torah" as we see in many scriptures Old and Renewed covenant Thy tzedek [is] an everlasting tzedek, and Thy Torah [is] the truth. My tongue shall speak of Thy Dvar (word): for all Thy Mitzvot [are] tzedek. Shema unto Me , ye that know tzeddek, the people in whose lev [is] My Torah; fear ye not the reproach of men, neither be ye afraid of their revilings. Therefore if the uncircumcision keep the Tzedek of the Torah, shall not his uncircumcision be counted for brit milah? That the tzedakah of the Torah might be fulfilled in us, who walk not after the flesh, but after the Ruakh But Y’Isra’EL, which followed after the Torah of tzedakah, hath not attained to the Torah of tzedakah. Wherefore? Because [they sought it] not by faith, but as it were by the works of the Torah. For they stumbled at that stumbling stone; For they being ignorant of Elohim ()אלהיםs tzedakah, and going about to establish their own tzedakah, have not submitted themselves unto the tzedakah of Elohim (.)אלהים For the goal at which the Torah aims is towards the HaMashiyach who offers tzedakah (righteousness) to everyone that believeth.For Mosheh describeth the tzedakah which is of the Torah, That the man which doeth those things shall live by them. Paul has to mean that no law — sacrificial or otherwise — can atone for having broken the law. We read elsewhere Hb 10:4
For [it is] not possible that the blood of bulls and of goats should take away sins. , 1Cor 5:7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even HaMashiyach our passover is sacrificed for us:and Mediator of the one and only Covenant of Life that Elohim has never rescinded (Hb 9:13-15): For if the blood of bulls and of seirim (goats), and the ashes of an heifer sprinklingthe Tumah, sanctifieth to the tohorah (purifying) of the flesh: How much more shall the blood of HaMashiyach, who through the eternal Raukh offered himself withoutspot to Elohim, purge your matzpun (conscience) from maasim metim (dead works) to serve the living Elohim? And for this cause He is the mediator of the Brit Hadashah, that by means of death, for the redemption of the peyshaim(transgressions) [that were] under the Brit Ha Rishonah, they which are called might receive the promise of eternal inheritance. When Paul speaks of (Ep 3:14-15) For this cause I bow my knees unto ha Avinu of our Eloahi Yahu(ah)shua ()ישוע HaMashiyach, Of whom the whole family in heaven and earth is named, the Father of our ’יהוהshua, Of whom the whole family in heaven and earth isnamed," one recalls Genesis and the five things Elohim named (Day, Night, Heaven, Earth, and Seas) — the five symbolic pillars of authority that Elohim the Father reserves solely to himself and all the creatures that Adam named ("and whatsoever Adam called every living creature, that was the name thereof") and the woman that was made from the wound in his side ("she shall be called Woman, because she was taken out of Man"). Yahu(ah)shua prayed (Jn 17:7), Now they have known that all things whatsoever Thou hast given Me are of Thee.For I have given unto them the words which Thou gavest Me; and they have received [them], and have known surely that I came out from Thee, and they have believed that Thou didst send Me. I ask on behalf: I ask not for Olam Hazeh, but for themwhich Thou hast given Me; for they are Thine. And all Mine are Thine, and Thine are
Mine; and I am glorified in them. And now I am no more in Olam Hazeh, but theseare in Olam Hazeh, and I come to Thee. AVI Ha KODESH, keep through Thine own Name( )יהוהthose whom Thou hast given Me, that they may be Echad, as we [are]. Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. "Elohim is a Family and his family is One .The Tree of Life is Torah It was on the third day of creation thus fortelling events of the millennium of the Covenant that the earth first brought forth Gn 1:11 Then Elohim said, "Let the earth bring forth grass, the herb that yields seed,and the fruit tree that yields fruit according to its kind, whose seed is in itself on the earth"; and it was so. Gn 2:9: And out of the ground made )יהוה(יהוהElohim ( )אלהיםto grow every tree that is pleasant to the sight, and good for food; the Etz ha Chayim also in the midst of the garden, and the Etz ha Daat Tov vara. The forbidden fruit is the fruit of antinomianism of deciding for oneself what is good and what is evil — meaning the fruits of the flesh in Galatians 5. That prerogative dividing between light and darkness belongs only to Elohim not even to Yahu(ah)shua and therefore it was Elohim not Adam who Gn 1:5Elohim called the light Day, and the darkness He called Night. So the evening and the morning were the first day. "This is the first act of creation described in the Scriptures. Another thing: Though the Law must be written in our hearts, it must enter our consciousness openly, publically, verbally
this is what wise men call "the rule of law". The law must be made known publically BEFORE the fact else we have the arbitrary rule of despots or the "private interpretation" 2 Pet 1:20Knowing this first, that no prophecy of the scripture is of any private interpretation. of anarchists. When it says, "and Elohim divided the light from the darkness", it is not referring to any mystical experience or so-called enlightenment of the pagans, but rather it is telling us that Elohim makes his will as public as the light of Day, as when he thundered from Sinai, as when he sent his Son and backed it up with miracles "which none other man did", as when Yahu(ah)shua then commissioned his apostles to preach the Gospel to the nations with the promise of "greater works than these". But lest I be misunderstood: This is not to say that Elohim never speaks through private visions and dreams, but rather that this is NOT how Elohim reveals his Law and Gospel. Yahu(ah)shua said Mt 5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in Shamayim. Well, what about our heavenly Father? Does he let his light shine through his law? Does he make his will public before the fact? or is it after the fact and subjective and situational and feelings based as todays secularists would have it? Note that it is in the very next verse that Yahu(ah)shua says, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. "Elohim found David Acts 13:22And when he had removed him, he raised up unto them Davyid to be their melekh; towhom also he gave edut, and said, I have found Davyid ben Yishai, a man after mine own
"a man after mine own heart" what was in Davids heart? In his longest composition he wrote Tehillim 119:44 So shall I shomer Thy Torah tamid (continually) lolam vaed. "So shall I keep thy law continually for ever and ever." When we have Elohims public revelation as today we have it in Scripture we internalize it through 1Cor 1:21For after that in the wisdom of Elohim ( )אלהיםthe olam hazeh by wisdom knew notElohim ( ,)אלהיםit pleased Elohim ( )אלהיםby the foolishness of proclaiming to save them that believe. "the foolishness of preaching" of those apostles and prophets whose motto is Yeshayahu 8:20 To ha Torah and to the testimony: if they speak not according to this word, [it is] because [there is] no light in them. "John says that 1Jn 1:5 This then is the message which we have heard of him, and declare unto you, that Elohim is Ohr (light), and in him is no darkness at all. "Elohim is light", which David amplifies as Tehillim 118:27 EL ,יהוהAnd He has given us light; Bind the sacrifice with cords to the horns of the altar and the Proverb clarifies with Pr 6:23
For the mitzvot [is] a lamp; and the Torah Ohr (light); and reproofs of instruction [are] the way of life: Tehillim 117 is the shortest chapter in the Scriptures. The rabbis say " Jn 17:17 "O praise the ,יהוהall ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the יהוהendureth forever. Praise ye the ".יהוה !!!!! Very important, in understanding his word!!!!!! (the truth of )יהוה (Ps 117:1-2) O praise ,יהוהall ye nations: praise him, all ye people. For His merciful kindness is great toward us: and the truth of [ יהוהendureth] forever. Hale lu Yah (.)הללו־יה Yahu(ah)shua said (Jn 8:32), "And ye shall know the truth, and the truth shall make you free." When everyone knows the law beforehand and does it — thats the rule of law — it frees us from the tyranny of despots and from the fruits of our own perversity.Such freedom was the intent of the Covenant Ex 19:6And ye shall be unto Me a Mamlakah ( kingdom of priests) Kohenim, and an Kadosh (Sacred) nation. These [are] the Devarim which thou shalt speak unto the Benai YY’Isra’EL. “priesthood of all believers” is possible only in the context of Elohims Covenant Law
. When the law is finally written in our hearts, only then will Jer 31:34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know :יהוהfor they shall all know me, from the least of them unto thegreatest of them, saith :יהוהfor I will forgive their iniquity, and I will remember their sin no more. When he says “for they shall all know me” hes talking about an in advance public understandingnot the private, subjective feelings that ebb and flow as capriciously as the waves of the sea. This goal (or end) of the law is beautifully expressed in — Ephesians 4. I therefore, the prisoner of ,יהוה beseech you that ye halakh worthy of the vocation wherewith ye are called,With all lowliness and meekness, with longsuffering, forbearing one another in love;Endeavouring to guard the unity of the Ruakh in the bond of shalom. [There is] one body, and one Ruakh, even as ye are called in one tikvah of your calling; For ADON ECHAD (One Master), emunah achat (One faith), tevilah achat (one Immersion) One Elohim) and Father of all, Who [is] above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of HaMashiyach. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, shlichim; and some, neviim; and some, proclaimers; and some, pastors andteachers;For the perfecting of the set apart ones, for the work of the ministry, for the edifying of the body of HaMashiyach: