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,
YaHuWaH, ALuaHiYM of your father’s Abraham, Yitzchak [Isaac], andYa’aqob [Jacob], has sent me to you. This is my name forever, and this is my memorial for generation togeneration." "Shemoth 6:3," and I appeared to Abraham, to Yitzchak, andto Ya’aqob as hashadday [the almighty]. and my name, YaHuWaH, was not well known (famous) to them. is his name. The ministry of reconciliation Message of Reconciliation Torah sh’Bichtav (Written Torah) Who hath ears to hear, let him hear “Sola Scriptura” (the Scriptures alone is authoritative for faith) (in His Name) YaHuWaH [Yah -hoo-Wah] is the Name of the Creator.
YaHuWShuWaH (YaHuWSCHuA) is His Son ALuaHiYM [Al-u-heem - ALHYM] means "Mighty Ones“ or "Power" Qadosh means Set-apart, Pure. Kodesh (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" according to the scriptures A.Verb. to indicate a type of action דקצ (H6663),
The Faith of the Righteous One "The Tsadaq lives by his faith." The form of the letter Tsadaq or tzadi, resembles that of the alef more than any other letter. The twenty-two letters of the alef-beit pair into eleven "form mates," the two letters whose forms most closely resemble one another, as taught in Hebrew. The "mate" of the alef, the Master of the Universe, is the Tsadaq, "the righteous one," upon whom the world stands, as is said: "The Tsadaq is the foundation of the world." "to be righteous, be in the right, be justified, be just." This verb,which occurs fewer than 40 times in biblical Hebrew, is derived from the nounA noun is a word used to name a person, animal, place, thing, and abstract idea tsedeq. rightness, righteousnessNowhere is the issue of righteousness more appropriate than in the problem ofthe suffering of the righteous presented to us in Iyob, where the verb occurs 17 times. Apart from the Book of Ivob the frequency of tsadaq in the various books is small. The first occurrence of the verb is in Ber 38:26 Yahuwdah acknowledged them, and said, “She is more righteous than I, because I didn’t give her to Shelach, my son.” The basic meaning of tsadaq is "to be righteous." It is a legal term which involves the whole process of justice. YaHuWaH "is righteous" in all of His relations, and in comparison with Him man is not righteous: Ivob 4:17
Shall mortal man be more just than Aluahiym? Shall a man be more pure than his Maker? "Shall mortal man be more just [righteous] than YaHuWaH?" In a derived sense, the case presented may be characterized as a just cause in that all facts indicate that the person is to be cleared of all charges. YashaYahuw called upon the nations to produce witnesses who might testify that their case was right: YashaYahuw 43:9 Let all the nations be gathered together, and let the peoples be assembled. Who among them can expound on this, or let us hear about the earliestmatters? Let them bring their witnesses, that they may be declared right; or let them hear, and say, “That is true.”Many assertions are made today about the primeval earth, but who other than YHWH can give an account of what really went on with any certainty? But He has revealed much to those who will listen. Ivob was concerned about his case and defended it before his friends: Ivob_9:15Though I were righteous, yet I wouldn’t answer Him.I would make supplication to my Judge. Tsadaq may also be used to signify the outcome of the verdict, when a man ispronounced "just" and is judicially cleared of all charges. Ivob believed that the Lord would ultimately vindicate him against his opponents Ivob_13:18 See now, I have set my cause in order.I know that I am righteous.
In its causative pattern, the meaning of the verb brings out more clearly the sense of a judicial pronouncement of innocence: "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify [tsadaq] the righteous [tsaddiq], and condemn the wicked" Deu 25:1 If there be a controversy between men, and they come to judgment, and the judges judge them; then they shall justify the righteous, and condemn the wicked; A controversy: over something not directly covered in the Torah, or something about which they could not come to an agreement out of court, whether because of stubbornness or because the case is difficult. This is why they come to the judge, asking him to find the deeper principle, but he must arrive at averdict that clearly determines guilt or innocence, so that one party is declared right and the other wrong, not "It was just a misunderstanding." What a revolutionary concept for modern man! Many would say it is belittling to ever declare a person wrong, and few even of those who recognize clear absolutes are willing to do so because of a misinterpretation of Yahuwshua s words, "Judge not, lest you be judged." But this robs the Kingdom of a role required by the Torah. What Yahuwshua really said was, "Do not condemn." There is a vast difference. We need discrimination, for the issue must be resolved, because one may not remain angry with his brother. The emotion will one day subside, but it can only be replaced by bitterness. It must be settled, thoughthis is hard to do today because most are not willing to yield to the judgment of another. And today rarely is someone declared innocent; "not guilty" is thebest we can usually do because of all the loopholes or insufficient evidence. Yetonce what is laid out in Torah is recognized, there is no room for middle ground between black and white. No leader can afford to refuse to judge. This is another thing that keeps us in exile, for Moshe mandated that courts be established before we entered the Land. We cannot go home until we have people who can bring proper judgment. Few want the burden of having tomake sure they are in the right before they declare another wrong, but then wecan again have the discernment to define guilt or innocence. For the sake of all Israel, it is time to learn to judge righteously. Not that one should enjoy this; it
will certainly not make you popular, but it will eventually clear things up and allow matters to be truly resolved. And notice that there is no appeal on the ruling; the judges decision stands. This avoids the problem of the case being tied up for years, and everyone can get on with their lives. If the case is very difficult, there may be more than one judge; in fact, the court was in the citygates, where business was done--probably the source of most quarrels anyway. Whichever qualified judges were nearby on a given day would probably be called on; it was not a full-time job. And there is no jury of peers. And this makes sense, for if I am not able to resolve the dispute, how can someone just like me resolve it? I need someone wiser than myself to judge. And where are the lawyers? Judges would be people recognized by the authorities for their ability to see both sides of the issue and be impartial, as well as for their knowledge, faithful performance, wisdom, and experience. The one who judged you was one you would call on for help in other areas, for according to the original plan, the Land was settled by tribes, and so the one judging wouldbe related to both the plaintiff and the defendant. Again, small matters should be settled within a household, where the fathers word is final, or, when theTorahs infrastructure is properly in place, at the level of leaders of tens, fifties, etc., before taking it to a higher level, or the judges would be very exhausted indeed. All of Israel must be a learned people, knowing the Torah and understanding what it says. A "crash course" on being a judge is found in Exodus 23:1-9. We has modern day YSCHRaEL’ites are charged with upholding righteousness in all areas of life. When the court system failed became of corruption, the wicked were falsely"justified" and the poor were robbed of justice because of trumped-up charges. Abiyshalowm, thus, gained a large following by promising justice to the landowner 2 Sa 15:4
Abiyshalowm said moreover, “Oh that I were made judge in the land, that every man who has any suit or cause might come to me, and I would do him justice!” YaHuWaH, however, assured Y’ISCHRa’EL that justice would be done in the end: Shemot 23:6-7“You shall not deny justice to your poor people in their lawsuits. “Keep far from a false charge, and don’t kill the innocent and righteous: for I will not make- right the wicked. The righteous person followed YaHuWaH example. The psalmist exhorts his people to change their judicial system: Tehillim 82 Aluahiym presides in the great assembly. He judges among the mighty ones. (in the heavenly realms as in Iyobs day…) (Iyob’s 1:6-8; 2:1; 38:4; B’Rayshiyth 6:2; 1 Kings 22:19-22) 82:2 “How long will you judge unjustly, and show partiality to the lawless?” (spoken to the mighty ones) Selah. “Defend the weak, the poor, and the father less. Give right-ruling to the poor and fatherless.
Do right to the afflicted and needy. Rescue the poor and needy. Deliver them out of the hand of the lawless.” They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken. I, I said, “You are Aluahiym, all of you are sons of the Most High. (term referring to any being created directly by YaHuWaH The Messengers and Yahuwshua thru Miriam) Nevertheless You shall die like men, And fall like one of the princes.” Arise, Aluahiym, judge the earth, for You inherit all of the nations. "Defend the poor and fatherless: do justice to the afflicted and needy"Iyob’s ultimate hope was in YaHuWaH declaration of justification. The Old Covenant (O.T) is in agreement with this hope. When injustice prevails, YaHuWaH is the One who "justifies." The Septuagint translates the verb by Dikaiao ("to do justice, justly, to vindicate"). "to justify" "to be vindicated
and "to acquit" Nouns. tsedeq (H6664); Tsedaqah (H6666), "righteousness." These nouns come from a Semitic root which occurs in Hebrew, Phoenician,and Aramaic with a juristic sense. In Phoenician and Old Aramaic it carries the sense of "loyalty" demonstrated by a king or priest as a servant of his ownYaHuWaH. In these languages a form of the root is combined with other words or names, particularly with the name of a deity, in royal names. In the Old Covenant (O.T) we meet the name Melchizedek ("king of righteousness"). A more limited meaning of the root is found in Arabic (a South Semitic language): "truthfulness" (of propositions). In Hebrew the noun Tsedaqah signifies "alms"
or " demonstrations of mercy." The word tsedaqah, which occurs 157 times, is found throughout the Old Covenant(except for Exodus, Leviticus, 2 Kings, Ecclesiastes, Lamentations, Habbakuk, and Zephaniah). Tsedeq, which occurs 119 times, is found mainly in poetic literature. The first usage of sedeq is: Lev_19:15 You shall do no injustice in judgment: you shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. of tsedaqah is Ber 15:6He believed/trusted in the Word of YaHuWaH [Memra]; and He reckoned it to him for righteousness. Translators have found it difficult to translate these two words. The older translations base their understanding on the Septuagint with the translation dikaiosune ("righteousness") and on the Vulgate iustitia ("justice"). In these translations the legal relationship of humans is transferred to YaHuWaH in an absolute sense as the Lawgiver and with the perfections of justice and "righteousness." Exegetes have spilled much ink in an attempt to understand contextually the words tsedeq and tsedaqah. The conclusions of the researchers indicate atwofold significance. On the one hand, the relationships among people and of a man to his YaHuWaH can be described as tsedeq, supposing the parties are
faithful to each others expectations. It is a relational word. In Jacobs proposal to Laban, Jacob used the word tsedaqah to indicate the relationship. The KJV gives the following translation of tsedaqah: Ber 30.33So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted amongthe goats, and black among the sheep, that might be with me, will be counted stolen.”The fruit would speak for itself. How wise! But how could Lavan resist a deal with a built-in safeguard?The NASB gives the "righteousness" in a marginal note, but prefers word theword "honesty" in the text itself. The NEB reads "fair offer" instead. Finally, the NIV has: "And my honesty [tsedaqah] will testify for me in the future, whenever you check on the wages you have paid me." On the other hand, "righteousness" as an abstract or as the legal status of a relationship is also present in the Old Covenant (O.T). And he [YaHuWaH counted it to him [Abraham] for righteousness."Regrettably, in a discussion of the dynamic versus the static sense of the word, one or the other wins out, though both elements are present. The books ofPsalms and of the prophets particularly use the sense of "righteousness" as a state; cf. YashaYahuw 51:1“Listen to Me, you who follow after righteousness, you who seek YaHuWaH: look to the rock whence you were cut, and to the hole of the pit whence you were dug. YashaYahuw 51:5
My righteousness is near, My deliverance is gone forth, and My Arm shalljudge the peoples; the islands (GB take heed) shall wait for Me, and on My Arm shall they trust. [My Arm: Aramaic, “My Memra (living Word).” His living Word is the legal procedure of our Father 51:4 “Attend to Me, My gathered people; and give ear to Me, My nation: for the Torah shall go forth from Me, and I shall establish My legal procedure for a light of the peoples. The way to become intimately familiar with righteousness is to have the Torah on our hearts. (cf. Yirmiyahu 31:33) This certainly means that we understand the behind the Ruwach the letter, but they must therefore not forsake the letter, the very vehicle which brought them to understand what was behind it. If something is "on our hearts", it means we are all but obsessed with it. Taunts: Aramaic, "self-exaltation"; it is unrealistic. (v. 13) YashaYahuw 51:6 Lift up your eyes to hashamayim, and look on the earth beneath; for hashamayim shall vanish away like smoke, and the earth shall wax old like a garment; and those who dwell therein shall die in like manner: but My deliverance shall be into the Age and beyond, and My righteousness shall not be abolished.
The NEB exhibits this tension between dynamic and static in the translation oftsedeq: "My victory [instead of righteousness] is near, my deliverance has gone forth and my arm shall rule the nations; for me coasts and islands shall wait and they shall look to me for protection" Thus, in the discussion of the two nouns below, the meanings lie between the dynamic and the static. Tsedeq and tsedaqah are legal terms signifying justice in conformity with the legal corpus The Law Deu 16;20You shall follow that which is altogether just, that you may live, and inherit the Land which YaHuWaH your Aluahiym gives you Justice: or righteousness (doing right for the right reasons). Pursue: The first usage of this word in Scripture is in Ber. 14:14, when Avram chased down thearmies that had kidnapped his nephew. He traveled 100 miles before catching, so the connotation is to "go the distance", doing whatever it takes to ensurethat the ruling is just. For the sake of surviving: How much more should we dojustice for YaHuWaH sake! Though these are the instructions for when we areliving in the Land, the framework for right rulings must already be established and in place before we can take and occupy the Land. There is no room for error once we are there. The judicial process YirmeYahuw 22:3Thus says YaHuWaH: Execute justice and righteousness, and deliver him who isrobbed out of the hand of the oppressor: and do no wrong, do no violence, to the foreigner, the father less, nor the widow; neither shed innocent blood in this place
Even if the king himself were not personally guilty of oppressing people(though we know Shlomo was in his grandiose building projects), he is the oneresponsible for making justice the outcome in the whole land, because he has his own copy of the Torah and is required to read from it every day. (Deut.17:18-20) Thus he incurs the judgment when it is not done, just as Yahuwshua was held responsible when His students were perceived as doing wrong. And why not? Teachers are judged more harshly as well (Yaaqov 3:1). A rescue of this type must be harsh, but the only alternative is injustice. The visitor, the fatherless, and the widow are all without a direct covering, and are thusespecially vulnerable. The visitor came to learn about YaHuWaH, but when the Nation is not living the Torah, he cannot find Him. the justice of the king as judge 1Ki 10:9 Blessed is YaHuWaH your Aluahiym, who delighted in you, to set you on thethrone of Y’ISCHRa’EL. Because YaHuWaH loved Y’ISCHRa’EL forever, therefore made He you sovereign, to do justice and righteousness.” Tehillim 119:121; You have rebuked the proud who are cursed, who wander from Your Commandments. Pro 8:15 By Me kings reign ,and princes decree justice. and also the source of justice, This is what Yahuahshua spoke of the way I walk in the way of righteousness, in the midst of the paths of justice; YaHuWaH Himself: Tehillim 35:24,
Vindicate me, YaHuWaH my Aluahiym, according to Your righteousness. Don’t let them gloat over me. Tehillim 35:28. My tongue shall talk about Your righteousness and about Your praise all day long. The word "righteousness" also embodies all that YaHuWaH expects of His people. The verbs associated with "righteousness" indicate the practicality of this concept. One judges, deals, sacrifices, and speaks righteously; and one learns, teaches, and pursues after righteousness. Based upon a special relationship with YaHuWaH, the Old Testament saint asked YaHuWaH to deal righteously with him: "Give the king thy judgments, O YaHuWaH, and thy righteousness unto the kings son" Tehillim72:1Aluahiym, give the sovereign Your justice; Your righteousness to the royal Son. The Septuagint gives the following translations: Dikaios ("those who are upright, just, righteous, conforming to YaHuWaH laws"); dikalosune ("righteousness; uprightness"); the character or quality of being right or just"; it was formerly spelled "rightwiseness," which clearly expresses the meaning.
of whatever is right or just in itself, whatever conforms to the revealed will ofYaHuWaH, whatever has been appointed by YaHuWaH to be acknowledged and obeyed by man, the sum total of the requirements of YaHuWaH, religiousduties,(distinguished as almsgiving, mans duty to his neighbor, prayer, his duty to YaHuWaH, fasting, the duty of self-control, eleemosune ("land deed; alms; charitable giving"). The KJV gives the senses "righteousness; justice." C. Adjective. Tsaddiq (H6662), "righteous; just." This adjectival form occurs 206 times in biblical Hebrew. In Old Aramaic theadjective signifies "loyalty" of a king or high priest to his personal YaHuWaH,often represented by a gift to the YaHuWaH. Similarly in Phoenician, the noun and adjective apply to the loyal relationship of the king before YaHuWaH The word is used of YaHuWaH in Shemot 9:27 Paroh sent, and called for Moshah and Aharon, and said to them, “I have sinned this time. YaHuWaH is righteous, and I and my people are wicked. Tsaddiq is used of a nation in Ber 20:4 : Now Abiymelech had not come near her. He said, “Sovereign, will you kill even a righteous nation
Abiymelech’s name means "My father is a king"--a Ibriy name, so he may have been a descendent of Shem, preserving the original language, but not in Abrahams immediate family. [YeshaYahuw 26:2 the only other place this term is used . In That Day , this song shall be sung in the land of Yahuwdah:“We have a strong city! Aluahiym appoints deliverance for walls and ramparts!Open the gates that the righteous nation that guards the Truth may enter! You shall keep whoever’s mind is steadfast in perfect peace, because he trusts in You. Trust in YaHuWaH forever; for in YaHuWaH, is the Rock of the Ages. The righteousness of YaHuWaH" means essentially the same as His faithfulness, or truthfulness, that which isconsistent with His own nature and promises speaks of His "righteousness" as exhibited in the death of HaMashiyach, which is sufficient to show men thatYaHuWaH is neither indifferent to sin nor regards it lightly. On the contrary, itdemonstrates that quality of holiness in Him which must find expression in His condemnation of sin. "Righteousnessis not said to be imputed to the believer save in the sense that faith is imputed(reckoned is the better word) for righteousness. It is clear that, righteousness reckoned must be understood in the light of the context, Faith reckoned for righteousness, For in these places is eis, which does not mean instead of, but with a view to. The faith thus exercised brings the soul into vital union with YaHuWaH inYahuahshua and inevitably produces righteousness of life, that is, conformity to the will of YaHuWaH.
YaHuWSCHuA ALuaHiYM YaHuWSHuWaH haMaSHiYaCH In His Name blessed be, in His nameYHWH be with you. and they answered him, YHWH bless you. "
Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that YaHuWSCHuA passed by, cried out, saying, Have mercy on us, O YHWH, [thou] Ben David. An YaHuWSCHuA stood still, and called them, and said,what will ye that I shall do unto you They say unto Him, YHWH, that our eyes may be opened. So YaHuWSCHuA had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him. His servant and yours Shalom in Righteousness by the GRACE of YHWH keiYAH nätzräyaRemember me and pray for me that YaHuWaH will be gracious unto me and be merciful unto my sins which I have sinned against him. Peace be to them that read and that hear these things and to their servants: Amein and Amein Freely ye have received, freely give A rule necessary, and of great extent. A servant in the Gospel Vineyard, though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the Ruwach (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have receivedfrom the Ruwach HaQodesh, of which he is not the master, but the dispenser. He who preaches to get a living, or make a fortune, is guilty of the most infamous sacrilege The Everlasting Covenant is The Sabbath
ALuaHiYM YaHuWSCHuA HaMashiyach be with your Ruwach