Zekeniam Y’ISCHRaELSherut haRitztzuy(the ministry of reconciliation)by whom we have now received the( Atonement)Reconciliation of the Dvar HaRitztzuyLet this day be a day of reconciliation and regeneration[“EHYEH ASHER EHYEH”]( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).I AMMy Memorial for generation after generation.”Shemot 3:13-16This 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 ismy memorial for generation togeneration." 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.The ministry of reconciliationMessage of ReconciliationTorah 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.YaHuWSCHuA(YaHuWSCHuA) is His SonALuaHiYM
[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"Qadoshmeans Set-apart, Pure.Kodesh(Qodesh) also means "Set-apart"Ruwach (Spirit) is the Ibry (Hebrew) name for His "Presence", picturedas the Counselor, Helper, and Advocate, the One Who "proceeds fromthe Father"Teh 27:5For in the day of trouble He will keep me secretly in His booth. In thecovering of His Tent He will hide me. On a Rock He raises me up.is for you too!Scripture speaks of a secret place where we can simply go, be alone, beprotected, pray, and hear from Yahuahshua. Knowing there is such aplace is a matter of faith. Going back time and again, thats a matter ofbuilding a relationship. You need not have an advanced degree in anysubject, need not have memorized Scripture from beginning to end, but
instead be aware the YaHuWaH of Y’ISCHRa’EL has a place for eachJew and Gentile who will open their minds and hearts to Him.Mt 6:5-8When you pray, you shall not be as the role-fakers, for they love tostand and pray in the synagogues and in the corners of the streets, thatthey may be seen by men. Most certainly, I tell you, they have receivedtheir reward. But you, when you pray, enter into your inner chamber,and having shut your door, pray to your Father Who is in secret, andyour Father Who sees in secret shall reward you openly. In praying,don’t use vain repetitions, as the Gentiles do; for they think that theyshall be heard for their much speaking. Therefore don’t be like them,dont you see that your Father knows what things you need before youask Him.The truth in reality is visited in this secret place AND must be shared bythose who will live or else ... they will perish ... in darkness.It is writtenLu 11:33“No one, when he has lit a Lamp, puts it in a cellar or under a basket,but on a stand, that those who come in may see the Light.Teh. 119:105Your Word is a Lamp to my feet, and a Light (aur) for my path.
The lamp of the body is the eye. Therefore when your eye is good, yourwhole body is also full of Light; but when it is evil, your body also is fullof darkness. Therefore see whether the light that is in you isn’t darkness.If therefore your whole body is full of Light, having no part dark, it shallbe wholly full of Light, as when the Lamp with its bright shining givesyou Light.”With this in mind, heart soul and strength let us study together in theRuwachAnd now brothers and sistersCome out of the secret place bearing light!who see it from afar. The Secret Place, here, shines a bit of light somany can see from afar. The topics we have chosen are addressed toJew and Gentile together. We do this because that is what the Bibledoes. This opens the window to make more sense of what Scripture tellsus!In the secret place is plain language, something simple to read. This is amere starting place for deeper consideration.yeh v h tsidq nSelf-Existent or eternal Righteous YaHuWaH
YaHuWaH-Tsidkenu, a symbolical epithet of HaMaSHiYaCH and ofYahrushalom:RighteousnessIn the renewed Covenant is the greek wordDikaiosune(G1343)It is"the character or quality of being right or just"it was formerly spelledWhich clearly expresses the meaning?It is used to denote an attribute of YaHuWaHRom 3:5
But if our wickedness commends the righteousness of YaHuWaH, whatwill we say? Is YaHuWaH unrighteous who inflicts wrath? (I speak likemen do.)YaHuWaH in choosing Y’Isra’al was and is His means of reaching theworldBRayshiyth12:2I will make of you great nation/goyim. I will bless you and make yourname great. You will be a blessing. I will bless those who bless you, andI will curse him who despises you. All of the families of the earth will beblessed in you.”[be grafted]"Be grafted": or simply "bless themselves", but the former rendering issupported by such usage of this tense (Nifal) in the Mishnah, and formsthe basis for Shauls discourse in Romans 11. So as to fulfill His promiseto bless Shem, yet not to show favoritism to any of the 70 nations,YaHuWaH took a man away from his own land and created a newculture, a counter-history that put mens plans to shame and was anexception to the rule that "under the sun, all is vanity". The one whodespises you: perhaps any individual, but probably an allusion tohaSatan (the adversary), whose malice toward Abram underlieseveryone elses. The blessed ones, though, are plural, reminding us of asimilar contrast inExodus 34:7,watching over kindness for thousands, forgiving crookedness andtransgression and sin, but by no means leaving unpunished, visiting thecrookedness of the fathers upon the children and the children’s childrento the third and the fourth generation.Where a curse remains for 3 or 4 generations, but a blessing lasts forthousands.The context of which shows that"the righteousness of YaHuWaH"
means essentially the same as His faithfulness, or truthfulness, thatwhich is consistent with His own nature and promises;Atonement is the evidence of deliveranceRom 3:25Whom YaHuWaH set forth as atonement, for an evident sign of Hisdeliverance through belief in His blood, thereby Passing-Over the sinsthat had taken place beforehand, and in YaHuWaH’s forbearanceHis Righteousness is life givingRom 3:26To demonstrate His righteousness in the present feast season; that Hemight Himself be righteous, and declare righteous him who has belief inYaHuWSHuWaH the Life-Giver.The term "righteousness" is etymologically related to the terms "just"and "justifier" of YaHuWaH desires His character to be manifested inbelievers lives through faith in YaHuWSHuWaH.2 Co 5:21For He made Him who knew no sin to be sin for us, so that in Him wemight become the righteousness of ALuaHiYM.but believers must also become conformed to His righteousness, HislikenessHis "righteousness"as exhibitedin the death of HaMaSHiYaCH, which is sufficient to show men thatYaHuWaH is neither indifferent to sin nor regards it lightly. On thecontrary, it demonstrates that quality of Sacredness in Him which mustfind expression in His condemnation of sin.
Dikaiosuneis found in the sayings of the YaHuWShuWaH of whatever is right orjust in itself, whatever conforms to the revealed will of YaHuWaH,Mat 5:6,Baruk are those who hunger and thirst after righteousness, for they shallbe filled in abundance.Those who are far from home in exile are starving to be back incovenant with YaHuWaH again. When we desire and seek Him with all ofour heart, He will let Himself be found by us. You shall seek Me, and findMe, when you shall search for Me with all your heart. „Come, everyonewho thirsts, to the waters! Come, he who has no money, buy, and eat!Yes, come; buy wine and milk without money and without price. Why doyou spend money for that which is not bread? and your labor for thatwhich doesn’t satisfy? Listen diligently to Me, and eat you that which isgood, and let your soul delight itself in fatness. I AM the Bread of life.Your Abbas ate the manna in the wilderness, and they died. This is theBread which comes down out of shamayim that anyone may eat of it andnot die. I AM the living Bread which came down out of shamayim. Ifanyone eats of this Bread, he will live le olam waeyd. Yes, the Breadwhich I will give for the life of the world is My flesh.”Mat 5:10,Baruk are those who have been persecuted for righteousness sake,because theirs is the reign of the shamayim.1 Kepa 3:14But even if you suffer for righteousness’ sake, you are blessed. „And donot fear their threats, neither be troubled1 Pe 3:13a
Because the eyes of יהוה are on the righteous, and his ears are open totheir prayersMat 5:20;For I tell you that unless your righteousness exceeds that of the scribesand Prushim, there is no way you shall enter into the reign ofshamayim!Righteousness Beyond the Prushim: A shocking statement, because tomost they appeared to be the epitome of righteousness in their day. ButHe called them lawless at heartMat 23:27-28“Woe to you, scribes and Prushim, role-fakers! For you are like whitenedtombs, which outwardly appear beautiful, but inwardly are full of deadmen’s bones, and of all uncleanness. Even so you also outwardly appearrighteous to men, but inwardly you are full of hypocrisy and iniquity.Though they claimed to be keeping the Torah better than anyonearound them. You have to do better than they, He says. Theirinterpretation is on faulty footing.Matt 7:26-27Everyone who hears these Words of mine, and does not do them shallbe like a heedless man, who built his house on the sand. The rain camedown, the floods came, and the winds blew, and beat on that house;and it fell—and great was its fall.”He is setting the Torah back on its original foundation. Shem-Tob:greater than the Prushim and the sages.
Joh 16:8And When He has come, He shall convict the world about sin,aboutrighteousness, and about judgment;Joh 16:9-11About sin, because they do not believe on Me; about righteousness,because I go away to My Father, and you do not all discern Me yet;about judgment, because the prince of this world has been judged.Whatever has been appointed by YaHuWaH to be acknowledged andobeyed by man,Mat 3:15;But YaHuWSHuWaH, answering, said to him, “Allow it now, for this is thefitting way for us to fulfill all righteousness.” Then he allowed it. WE WALK IN THE WAY OF HIS RIGHTEOUSNESS Mat_21:32For Yahuwchanan came to you in the Way of righteousness, and youdidn’t believe him, but the tax collectors and the prostitutes believedhim. When you saw it, you didn’t even repent afterward, that you mightbelieve him.The sum total of the requirements of YaHuWaH,Mat_6:33;But seek first YaHuWaH’s Reign, and His righteousness; and all thesethings shall be given to you as well.
Righteousness has another name in Kindness,Mat 6:1-2“Be careful that you don’t do your charitable giving/kind deeds [tzadikim]before men, in order to be seen by them, or else you have no rewardfrom your Father who is in shamayim. Therefore when you do mercifuldeeds [tsedakah], don’t sound a shofar before yourself, as the role-fakers do in the synagogues and in the streets, that they may get honorfrom men. Most certainly I tell you, they have received their reward.When: not if. Despite these warnings, YaHuWSHuWaH assumes that wewill do such almsgiving, as He does with prayer (v. 7) and fasting (v.16ff). As with the Sabbath (ch. 12), He removes all elements of legalismand spiritual pride, but leaves the righteous acts themselves absolutelyintact. Trumpeter: interestingly, the Miqdashs contribution-boxes werealso trumpet-shaped. Streets: Aram. and Heb., marketplaces. (Comparev. 24.) Have their reward: repeated in vv. 5, 16. YaHuWaH will notreward what was not truly done for Him. If we want praise from men,from men we will get it, but that is all. In the synagogue: a reminder tothe returning Northern Kingdom that we do not need to do everythingthe way it has been done by Yahuwdah.AlmsgivingMat 6:2-4,Therefore when you do merciful deeds [tsedakah], don’t sound a shofarbefore yourself, as the role-fakers do in the synagogues and in thestreets, that they may get honor from men. Most certainly I tell you,they have received their reward. But when you do merciful deeds, don’tlet your left hand know what your right hand does, 6:4 so that yourmerciful deeds may be in secret, then your Father Who sees in secretshall Himself reward you openly.Prayer,
is the way to YaHuWaH, meditation is to seek him in the Ruwach, foronly in truth and Ruwach can we walk in the RuwachMat 6:5-8When you pray, you shall not be as the role-fakers, for they love tostand and pray in the synagogues and in the corners of the streets, thatthey may be seen by men. Most certainly, I tell you, they have receivedtheir reward. But you, when you pray, enter into your inner chamber,and having shut your door, pray to your Father Who is in secret, andyour Father Who sees in secret shall reward you openly. In praying,don’t use vain repetitions, as the Gentiles do; for they think that theyshall be heard for their much speaking. Therefore don’t be like them,dont you see that your Father knows what things you need before youask Him.Mat 6:9-13Pray like this: ‘Our Father Who is in the shamayim, may Your name bekept Set-apart (Qadosh be Your Name). Let Your Reign come. Let Yourdetermination be done, as in shamayim, so on earth. Give us today ourdaily bread.Release us our debts, as we also release our debtors. And letus not come into temptation, but deliver us from the evil one: for Yoursis the reign, and the might, and the splendor, into the Ages and beyond.AmeinLike this: Not necessarily in these exact words (though there is no harmin that, if they are not themselves "useless repetition", , but the true cryof ones heart), but in a similar manner. This prayer seems to be culledfrom different parts of the Amidah ("standing prayers") used in thesynagogue:"May Your will be done in shamayim above"in Tosefta Berachot 3:7;
"Do not lead me into sin, nor into iniquity, nor into temptation, nor intodishonor" and "let me this day and every day find grace, mercy, andfavor in Your eyes", in Berachot 60. As was a common practice, He usesa key line as shorthand for the rest, to remind them of the rest. Theseseem more elaborate than necessary; YaHuWSHuWaH says YaHuWaHdoes not need explanations for our heart cries; He knows them all. WhatHe is referring to might (ironically) be better understood in our day assomething like "saying the ‘Our Father’ prayer 50 times". Your Kingdom:This should be the perspective we maintain not only in all of our prayers(to keep them "on track") but in ordering all of our priorities; Aram., mayYour Kingdom be blessed. Just as… in shamayim: As every aspect of theTabernacle and Miqdash were patterned after precise revelations of thethings in shamayim (2 Kings 16:10; Env. 7:44; Heb. 8:5; 9:23f), we toomust order our actions according to what YaHuWaH is actually doing, asYaHuWSHuWaH did (16:19; 18:18; Yoch. 5:19, 30). But He also wantsus to pray that the day may be hastened when the Kingdom is no longerjust in the spiritual realm, but is a concrete, physical reality and nodistinction is made between earthly life and shamayimly. Bread we need:our regular portion (Prov. 30:8), not too much (Ex. 16:20), lest we feelsecure and fail to continue looking only to Him for our supply. Thoughwe are responsible to work hard for our food (Gen. 3:19), ultimately wehave no control over whether our crops will grow or whether what wehave already gained will remain in our hands. This places uspermanently in dependence on YaHuWaH every day. But v. 32 remindsus that we need only to humbly ask our loving Father for sustenance,not use elaborate self-injury as the pagan nations did to placatebloodthirsty "YaHuWaHs" before making requests. (1 Kings 18:28)"Rabbi Shimon said, ...When you pray, do not make your prayer fixed[repetitive, mechanical], but [appeal for] mercy and supplication beforethe Omnipresent, blessed be He." (Avoth, 2:13; note the similarities tovv. 7 and 9 above; see also Qoh. 5:2.) Into temptation: Trimm pointsout that it is a common Hebrew idiom that means "Do not let us betempted (beyond our ability)". (compare 1 Cor. 10:13) Part of theShakharit (dawn) liturgy prays that we will have set-apart thoughts“without even an inkling of sin”, and “that the evil inclination may not
seduce us”. YaHuWaH never tempts anyone to sin (Yaaqob 1:13). … AreYours: He echoes His ancestor David’s prayer in 1 Chron. 29:11-13.Mat_6:14-15For if you release men from their slip-ups, your Father who is inshamayim shall also release you. But if you don’t release men from theirslip-ups, neither shall your Father in the shamayim release yourtrespasses.We must operate on the same "wavelength" He is on, or we cannotexpect to "receive" anything from Him (cf. 7:2; 8:13; parable in 18:21ff).Gamaliel (Rab Shauls mentor) is recorded as saying YaHuWaH grantsmercy to the merciful, but not to those who show no mercy. (Pal.Talmud) Slip-ups: or stepping off track, offenses.Fasting,Mat_6:16-18Moreover when you fast, don’t be like the role-fakers, with sad faces. Forthey disfigure their faces, that they may be seen by men to be fasting.Most certainly I tell you, they have received their reward. 6:17 But you,when you fast, anoint your head, and wash your face; 6:18 so that youare not seen by men to be fasting, but by your Father Who is in secret,and your Father, Who sees in secret, shall reward you.[Yom Kippur]YashaYahuw 58:1“Cry aloud, don’t spare, lift up your voice like a shofar, and declare to Mypeople their disobedience, and to the House of Yaaqob their sins.Like a shofar: Yom T’ruah, the Day of the Alarm (awakening trumpet-blast) lets us know that the Day of Coverings is fast approaching, and itis high time to repent. Rebellion: or treason, not necessarily malice, but
thinking only of what is best for the individual, not the people as awhole.[Like a shofar: Rosh haShanah (Yom Teruach), the Day of the Alarm(awakening trumpet-blast) lets us know that the Day of Atonements isfast approaching, and it is high time to repent.] [Two Witnesses of Rev.11]YashaYahuw 58:2Yet they seek Me daily, and delight to know My ways: as a nation thatdid righteousness, and didn’t forsake the ordinance of their Aluahiym,they ask of Me righteous judgments; they delight to draw near toAluahiym.They keep the fast strictly on Yom Kippur. Yet there is something wrong:YashaYahuw 58:3‘Why have we fasted,’ say they, ‘and You don’t see? why have weafflicted our being, and You take no knowledge?’“Behold, in the day ofyour fast you find pleasure, and exact all your laborers.Here fasting is linked to afflicting ones soul, which explains the currentJewish interpretation of Lev. 23:27. Yet here the fasting is a farce,because they are not truly acting as a nation (v. 3), but are trying to getan upper hand with YHWH at someone else’s expense. They feel that ifthey fast, YHWH has no choice but to do what they want. By not lettingyour laborers have a holy day also, you exploit them. And they comparetheir piety with that of others. Yahshua says that those who fast to benoticed by men have all the reward they will ever receive. (Mat. 6:16ff;Luke 18)YashaYahuw 58:4Behold, you fast for strife and contention, and to strike with the fist ofwickedness: you don’t fast this day so as to make your voice to be heardon high.
The way they practice the fast ends up becoming a contest betweenthose who should all be participating in the day together. Different sectsare trying to outdo each other by “keeping” the commands regardingYom haKippurim more dramatically than others. In reality they aredoing it more to be “heard” by those around them than by YHWH.YashaYahuw 58:5Is this the fast that I have chosen? Isnt it the day for a man to afflict hisbeing? Isnt it to bow down his head as a rush, and to spread sackclothand ashes under him? Shall you call this a fast, and an acceptable day toYaHuWaH? (Yom Kippur)The Stone edition Tanakh clarifies this verse by prefacing these activitieswith “merely”. These actions are prescribed in Lev. 23, but they aresymbolic of a much deeper attitude. Is the fast really about looking sadand pitiful in order to bring more attention to yourselves?YashaYahuw 58:6“Isn’t this the fast that I have chosen: to loose the bonds of wickedness,to undo the bands of the yoke, and to let the oppressed go free, andthat you break every yoke?We can even hide from YHWH behind our own routines, but thiscomplete fast gives us the time we need to focus on Him and on thechanges we need to make toward one another. It is not so much thatwe cannot feed our bodily appetites on this day, but that we do not haveto. A yoke forces us to walk in step with whatever we are yoked to, andthat can be a positive thing if it is Torah or our fellow Israelites. Butbeing “unequally yoked” to other kinds of obligations can hold us backfrom serving those who matter most. Others’ expectations of us—whichon other days are generally acceptable because we do have
responsibilities toward them—have to be set aside, for YHWH’sexpectations are all that count on this day.Yom Kippur is a day to repent (turn around 180 degrees) and break thebonds of sin in our lives, and then to bring the same freedom to others."Yoke" comes from the word for "wavering", and we want to end this aswell. Yom Kippur is called the day of the closing of the gates, and it is atime to make choices and build walls between ourselves and thealternatives so that we will put our hand to the plow and not look back.YashaYahuw 58:7Isn’t it to distribute your bread to the hungry, and that you bring thepoor who are cast out to your house? When you see the naked, that youcover him; and that you not hide yourself from your own flesh?One might fast so he has something left to give to the needy. But weare not actually commanded to fast in Torah. In a deeper way, bread issymbolic of the community which is meant to be one loaf (1 Cor. 10:17)."Share" here literally means "divide", so it is meant to offer the needy apiece of the true solution. When we start sharing our limited bread,Yahshua multiplies it and makes it enough for all—and more. If we dofast, how can we get the fast back to what it was meant to be? Bylearning from the hunger we feel that as long as there is anyone hungryin Israel, the whole nation is still truly hungry. We are all in the sameboat, and YHWH sees us as a whole, just like a body. We are meant tofeel what others are feeling, and then respond by sharing what we have.We depend on each other. Learning to live as a single communityovercomes our treason against our “own flesh”. In short, it is abouthospitality—letting others invade our space and taking care of them. Ifwe do not come out on the other side of it being more like Avraham,who not only was ready to be hospitable but looking for people to showhospitality to, YHWH says we are just wasting our time. He calledAvraham His friend. We could nickname this “the Festival of Hospitality”.The Biblical name is not Yom Kippur—the day of a covering—but YomhaKippurim, the day of the coverings, because right here we see that itis about providing a covering for those who are exposed, whether to
hunger, the elements, or other kinds of threats. It is not just a coveringfor ourselves. The aim is to get us back into the kind of relationship withYHWH in which we take care of our brothers as well. Poor: the needy,but it can also mean the busy and preoccupied, like Martha was (Luke10:41ff). He gives us rest. Many in the church are kept so busy withactivities that they never get an occasion to rest and sit at his feet, asMarthas sister Miryam did. They are not even given a sabbath, let alonea Yom haKippurim, which is even more of a ceasing from activity thanthe sabbath is. They are like refugees (wandering from place to place),but He wants to bring them into His sheepfold.YashaYahuw 58:8Then your light shall break forth as the morning, and your healing shallspring forth speedily; and your righteousness shall go before you; theesteem of YaHuWaH shall be your rear guard. Then: and not until then.Then: and not until then. This sounds like “being the head and not thetail”. (Deut. 28:13)YashaYahuw 58:9Then you shall call, and YaHuWaH shall answer; you shall cry, and Heshall say, ‘Here I AM.’ “If you take away from the midst of you the yoke,the finger pointing, and speaking wickedly;“Here I am.” This is the way Avraham responded even when YHWH wasgiving him his greatest test, and is the exact opposite of what Adam andChawwah did, hiding when He called, as in verse 7. YHWH does notreally hear our words unless they are combined with actions. When weattach the “we” to our prayers, He will take care of our personal needsas well. It may not be in the way you expect, because you may becomebusier than ever. Many people pray, assuming that YHWH is listening,but if we are not doing what He expects us to, why should He evenlisten to us at all? If we are doing things our own way when He hasgiven clear instructions on how He wants things done, why should Hestand up for us when we inevitably fail? And if you do not intend to dowhat He says when He answers, why should you even ask? The real test
is not how righteous you look on this day as what you will be doingtomorrow. The results must be real. We must do what we need to doto make the lessons stick for more than just a few days,and really makea change, or it will prove to have only been the game that verse 4suggests. The day is about fixing patterns that are broken and faulty,with more than a band-aid. Pointing of the finger: Compare Mat. 7:1-5.YashaYahuw 58:10and if you draw out your being to the hungry, and satisfy the afflictedbeing: then your light shall rise in darkness, and your obscurity be as thenoonday;Each of us is hungry in one way or another, and He has put in eachcommunity those capable of meeting each others needs. Taking care ofone another is what He is trying to teach us through His Torah and Hisfestivals.Afflicted: or humbled, depressed. This is how a strong community--thebride of YaHuWaH--is formed. Each of us is hungry in one way oranother, and He has put in each congregation those capable of meetingeach others needs. Taking care of one another is what He is trying toteach us through His Torah and His festivals.YashaYahuw 58:11and YaHuWaH shall guide you continually, and satisfy your being in dryplaces, and make strong your bones; and you shall be like a wateredgarden, and like a spring of water, whose waters don’t fail.Invigorate your bones: brace them up, make them strong, "arm"them. This holds a clear connection to Yom Kippur as a "day of bones"(Lev. 23:30) and the bones of Yosef that assemble into a mighty army(Ychezqel 37) before the restoration that the next verse speaks of:
Drought: or “a scorched region”, perhaps when all of Ysraal isregathered in the desert near Mount Sinai.YashaYahuw 58:12Then some of those who shall be of you shall build the old wasteplaces; you shall raise up the foundations of many generations; and youshall be called the Repairer of the Breach, the Restorer of Paths to DwellIn.Ancient ruins: or wasted places, not only physically, but also ancientways of interpreting and navigating our way through the Torah. Closesup the breach: in a wall, hedging it about or enclosing the city, so thatthere can be set-apartness again, and the unclean cannot freely trampleHis courts with no price to pay for doing so. This is the task of the houseof Yoseph, the northern kingdom that is being recalled in this day to ourpreviously-unknown heritage of "the ancient paths". (Micha 7:18-20;YirmeYahuw 6:16)YashaYahuw 58:13“If you turn away your foot from the Shabbath, from doing yourpleasure on My Qodesh day; and call the Shabbath a delight, and theQodesh of YaHuWaH esteem-able; and shall esteem it, not doing yourown ways, nor finding your own pleasure, nor speaking your own words[uttering a word of indignation from your mouth]:Even when repairing the breach, we must still pause when He says topause. Your foot: the three pilgrim festivals are literally called "feet" inHebrew (shalosh regalim, Ex. 23:14). But our choice of festivals (most ofwhich were borrowed and adapted from pagan sources) has obscuredHis. Man-made festivals claimed to replace the Sabbath, but He wants us
to turn back (repent) to the calendar He Himself set up. To be honored:or important. Your own: We can only receive when we give back to Himwhat He has given us by turning it over to the welfare of all Y’Isra’al.YashaYahuw 58:14then you shall delight yourself in YaHuWaH; and I shall make you toride on the high places of the Land; and I shall feed you with theheritage of Yaaqob your father:” for the mouth of YaHuWaH has spokenit.The Land’s ridges: the areas claimed by the Palestinians now, but whichactually belong to the northern Kingdom and Yehudah. (Yehezqel 36:2)The high ground is a place of safety and having the upper hand, andfrom which we can see an enemy coming. After the fast, if we receiveits lessons properly, we can move on to the feasting of Sukkoth. HeHimself will feed us with the words of His mouth. This provides a link toPsalm 81, which was written most particularly for the season ofrepentance prior to Yom haKippurim.This provides a link to Tehillim 81, which was written most particularlyfor the season of repentance prior to Yom Kippur."In the preaching of the apostles recorded in Acts the word has thesame general meaning. So also inYaaqob 1:20,for the anger of man doesn’t produce the righteousness of YaHuWaH.This is not to say that when we do carry out His justice, there will not beanger at the evildoers, but the emphasis is on hearing the whole storyand proving the guilt first through due process. Anger: or,frustration/agitation. Getting upset at someone because he gets on yournerves will not do anything to help your brother become more mature.
You need to teach him; getting angry only makes it more likely that youwill say things you will later regret.Yaaqob 3:18Now the fruits of righteousness are sown in fertile land by those whomake peace.While we may all aspire to the position of teacher (v. 1; 1 Cor. 12:30-31), not all can be teachers, or there would be no one to teach. We musttherefore accept whatever position YHWH has put us into and channelour energies into carrying out the calling to which He has perfectlytailored us so that the whole body may benefit—the very thing Paul saidin a different way in Romans 14-15, where he speaks of fitting manytypes of building materials together into one unified structure. Wisdom isknowing how the pieces fit together—the skillful application ofknowledge and understanding. Yaaqov had developed this skill morefully. He knows the level most Israelites were at stays with his audiencerather than showing how much he knows. Perhaps this was why even hisopponents among unbelieving Yehudah raised an outcry at his wrongfulexecution. (Josephus, Antiquities 20:9.1) He got straight to the point inas few words as possible, yet with full clarity. Paul finally did ask Yaaqovto rule on whether the reigning halachah needed to be altered to fit thenew situation so many who were exiled in pagan environments nowfound themselves in. (Acts 15) While he knew Messiah had given him atask, he had to operate in tandem with the authority Yahshua hadalready set up. Yaaqov gave consideration to those in more difficultsituations, and did not “boil the kids in their mother’s milk”, yet he alsowould not water down the message, for there is one standard for all ofIsrael. There is no partiality, for softening the message will notaccomplish the restoration of Israel. “Don’t boil a kid in its mother’smilk”, but instead train the novices to keep all the aspects of the Torah.Give no space for lack of commitment. All the apostles had to be unitedon where they were headed, or the “one new man” that was beingformed would be fragmented again. Though Paul concurred with Yaaqovin the end, his earlier writings, when he was acting independently, gotinto the wrong hands and were taken as normative, and fragmentation
between the two houses of Israel was indeed the result. We now havean occasion to repair that breach. May we do so!2 Kepa_1:1,Shimown Kepha, a servant and emissary of YaHuWSHuWaHHaMaSHiYaCH, to those who have obtained a like precious belief with usin the righteousness of our Master and Savior, YaHuWSHuWaHHaMaSHiYaCH:the righteousness of our YaHuWaH and Savior YaHuWSHuWaH, is therighteous dealing of YaHuWaH with sin and with sinners on the groundof the death of YaHuWSHuWaH. Word of righteousness,Heb_5:13,for everyone who lives, being still an infant, is unskilled in the Word ofrighteousness.is probably the gospel, and the Scriptures as containing the gospel,wherein is declared the righteousness of YaHuWaH in all its aspects."This meaning of dikaiosune, right action, is frequent also in Paulswritings, as in all five of its occurrences in Romans 6; Rom_6:14, etc.But for the most part he uses it of that gracious gift of YaHuWaH to menwhereby all who believe on the YaHuWSHuWaH are brought into rightrelationship with YaHuWaH. This righteousness is unattainable byobedience to any law, or by any merit of mans own, or any othercondition than that of faith in YaHuWSHuWaH....The man who trusts inYaHuWSHuWaH becomes the righteousness of YaHuWaH in Him,2 Co 5:21,For YaHuWaH made haMashiyach, Who never knew sin, to be sin for us,so that in Him we might become the righteousness of Aluahiym.
i.e., becomes in YaHuWSHuWaH all that YaHuWaH requires a man tobe, all that he could never be in himself Because Abraham accepted theWord of YaHuWaH, making it his own by that act of the mind and spiritwhich is called faith, and, as the sequel showed, submitting himself to itscontrol, therefore YaHuWaH accepted him as one who fulfilled the wholeof His requirements, Rom_4:3...."Righteousness is not said to be imputed to the believer save in thesense that faith is imputed (reckoned is the better word) forrighteousness. It is clear that inRom 4:6-8Even as Dawiyd also pronounces blessing on the man to whomYaHuWaH counts righteousness apart from works, saying: O the joys ofone being released from transgression, covering sin! O the joys of aman whose sin YaHuWaH does not count against him, and in whoseRuwach there is no trickery!” [Tehillim 32: 1-2]Heb., blessed is the one whose transgression is lifted [off him].Rom 4:11He received the sign of circumcision, a seal of the righteousness of thebelief which he had while he was in uncircumcision, that he might be thefather of all those who believe, though they might be in uncircumcision,that righteousness might also be accounted to them.,Righteousness reckonedmust be understood in the light of the context,Faith reckoned for righteousness,Rom 4:3For what does the Scripture say? “Abraham believed YaHuWaH, and itwas accounted to him for righteousness.”
Rom 4:5But to him who doesn’t work, but believes in Him Who declares right theunworthy, his belief is accounted for righteousness.Rom 4:9Is this blessing then pronounced on the circumcised, or on theuncircumcised also? For we say that belief was accounted to Abrahamfor righteousness.For in these places is eis, which does not mean instead of, but with aview to. The faith thus exercised brings the soul into vital union withYaHuWaH in YaHuWSHuWaH, and inevitably produces righteousness oflife, that is, conformity to the will of YaHuWaH."Dikaioma(G1345)is the concrete expression of "righteousness": see JUSTIFICATION,Note: In Heb_1:8, KJV, euthutes, "straightness, uprightness" (akin toeuthus, "straight, right"), is translated "righteousness" (RV"uprightness"; KJV, marg., "rightness, or straightness").He who is righteous, let him do righteousness still.Rev. 22:11He who acts unjustly, let him act unjustly still.He who is filthy, let him be filthy still.He who is righteous, let him do righteousness still.He who is Set-apart, let him be Set-apart still.”
AmeinYaHuWSCHuAALuaHiYM YaHuWSCHuA haMaSHiYaCHIn His NameBlessed be, in His nameYaHuWaH be with you. and they answered him, YaHuWaH bless you. "Be not blind to the truthAnd, hinnei, two blind men sitting by the way side, when they heard that
YaHuWSCHuA passed by, cried out, saying, Have mercy on us, O YaHuWaH,[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, YaHuWaH, that oureyes may be opened. So YaHuWSCHuA had compassion [on them], and touchedtheir eyes: and immediately their eyes received sight, and they followed him.His servant and yoursshalowm in Righteousnessby the GRACE of YaHuWaHkeiYAHnätzräyaRemember me and pray for me that YaHuWaH will be gracious unto me and bemerciful unto my sins which I have sinned against him. Peace be to them thatread and that hear these things and to their servants:Amein and AmeinFreely ye have received, freely giveA rule necessary, and of great extent. A servant in the Gospel Vineyard, thoughworthy of his Comfortable support while in the work. Should never preach forhire, or make a secular traffic of the Ruwach (spiritual work): what a scandal isit 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. Hewho preaches to get a living, or make a fortune, is guilty of the most infamoussacrilege