Zekeniam Y’sra’al

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 forever,

Yâ-hwuah, Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob [Jacob], has sent me to you. This is my

name forever, and this is my memorial for generation to generation." and I appeared to Abraham, to Yitzchak, and to

Ya’aqob as hashadday [the almighty]. and my name, Yâ-hwuah, was not well known (famous) to them.

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)

[Yah -hoo-Wah]

is the Name of the Creator.

(Yâhuwshúa`) is His Son

[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"

means Set-apart, Pure.

(Qodesh) also means "Set-apart"

Ruwach (Spirit) is the Ibry (Hebrew) name for His

"Presence", pictured as the Counselor, Helper, and

Advocate, the One Who "proceeds from the Father"

Tehillim 27:5

For in the day of trouble He will keep me secretly in His

booth. In the covering of His Tent He will hide me. On a

Rock He raises me up.

is for you too!

Scripture speaks of a secret place where we can simply go, be

alone, be protected, pray, and hear from Yâhuwshúa`.

Knowing there is such a place is a matter of faith. Going

back time and again, that's a matter of building a

relationship. You need not have an advanced degree in any

subject, need not have memorized Scripture from beginning

to end, but instead be aware the Yâ-hwuah of Y’sra’al has a

place for each Jew and Gentile who will open their minds

and hearts to Him.

Mt 6:5-8

When you pray, you shall not be as the role-fakers, for they

love to stand and pray in the synagogues and in the corners

of the streets, that they may be seen by men. Most

certainly, I tell you, they have received their reward. But

you, when you pray, enter into your inner chamber, and

having shut your door, pray to your Father Who is in secret,

and your Father Who sees in secret shall reward you openly.

In praying, don’t use vain repetitions, as the Gentiles do; for

they think that they shall be heard for their much speaking.

Therefore don’t be like them, don't you see that your

Father knows what things you need before you ask Him.

The truth in reality is visited in this secret place AND must

be shared by those who will live or else ... they will perish ...

in darkness.

It is written

Lu 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.

Tehillim. 119:105

Your Word is a Lamp to my feet, and a Light (aur) for my

path.

The lamp of the body is the eye. Therefore when your eye is

good, your whole body is also full of Light; but when it is

evil, your body also is full of darkness. Therefore see

whether the light that is in you isn’t darkness. If therefore

your whole body is full of Light, having no part dark, it shall

be wholly full of Light, as when the Lamp with its bright

shining gives you Light.”

With this in mind, heart soul and strength let us study

together in the Ruwach

And now brothers and sisters

Come out of the secret place bearing light!

who see it from afar. The Secret Place, here, shines a bit of

light so many can see from afar. The topics we have chosen

are addressed to Jew and Gentile together. We do this

because that is what the Bible does. This opens the window

to make more sense of what Scripture tells us!

In the secret place is plain language, something simple to

read. This is a mere starting place for deeper consideration.

He said,

B'Rayshiyth 32:28

He said, “Your name will no longer be called Ya'aqob, but

Ysra'al; for you have wrestled with Aluahiym and with men,

and have prevailed.”

No longer: when you live up to it, that is. Y’sra’al means

"Striving (persistently exerting oneself) with Aluahiym" or

"One who has overcome and become a prince with

Aluahiym". Prevailed: conquered or become able (i.e., to

be a prince of a new nation). The confession was the

prevailing, just as Gid’on’s action, though done in fear, was

recognized by Ya-hwuah as strength.

Judg. 6:14

Ya-hwuah looked at him, and said, “Go in this your might,

and save Ysra'al from the hand of Midyan. Haven’t I sent

you?”

He was no longer fooling himself as to who he was.

("If we judge ourselves rightly, we would not need to be

judged.

1 Cor. 11:31

For if we withdrew ourselves, we would not be judged!

There was now an entity called "Y’sra’al", the one big

exception to the rule that "under the sun, all is vanity". He

allowed to be born in him a direction and goal for history.

The undoing of the shattering of creation by Adam's sin

took another major leap forward. The struggle was fruitful

because he learned from it. What would have otherwise

been bitter instead fed back into him as something that

energized him, because he pressed on through it. Those

who now recognize that they are Y’sra’äl have the

responsibility to take up this struggle, and to keep pushing

forward even when everything says to let go. He refuses to

let go until he gets the clarification he needs. There is an

element of struggling even with Aluahiym (and there is a

price to pay for this, as

B'Rayshiyth 32:29

Ya'aqob asked Him, “Now You divulge Your Name, please

.But He said, “Why do you [still need to] ask about My

Name?” He blessed him there.

He needed answers, and he could not get them if he did not

ask the right questions. Manowach, the father of Shimshon

(Samson), also asked this question of Yâ-hwuah’s

messenger, and received the same answer, with the added

detail,

"Because it is beyond your comprehension".

Shophetim 13:15

But when the children of Ysra'al cried to Ya-hwuah, Ya-

hwuah raised them up a savior, Ehuwd the son of Gera, the

Binyamite, a man left-handed. The children of Ysra'al sent

tribute by him to Eglown the king of Mow'ab.

Descendant of the Y’minite: an alternate way to say

Benyamite. If so, he was one of the 700 select left-handers

who could sling a stone at a hair and not miss. (20:16)

How ironic that Y’minite means “right-handed”! It is by

“his hand” that the tribute is sent. Pay attention to his

hands! Restricted: possibly not dysfunctional. Their method

was to bind the right hand (tie it behind their backs?) to

force themselves to become ambidextrous, an advantage in

a region where cities were so designed that only left-handed

archers could fire upon the city from a chariot because of

the angle of the approach to the city gate. The king would

think he was weak, and therefore no threat.

Shophetim 13:16

Ehud made him a sword which had two edges, a cubit in

length (Gomed); and he girded it under his clothing on his

right thigh.

Gomed: half a cubit, 9 to 10 inches in length. The double

edge would come to a point, ideal for stabbing. Right thigh:

Normally one would lift the left side of his outer garment

to show he was carrying no concealed weapon, as it was

assumed one would grasp it with the right hand; this way he

could do so without revealing his weapon. No one would

expect him to have a sword; conquerors controlled Y’sra’äl

by disarming them, so he had to make one himself.

Shophetim13:17

He offered the tribute to Eglown king of Mow'ab: now

Eglown was a very fat man.

Ya-hwuah had strengthened him (v. 12), but also formed

him with a weak spot. The clue is in the word for “tribute”: it

is minkhah, the same word used for one of the meat

offerings in the Temple, on which Eli’s sons had made

themselves fat (1 Shm.2:29). He had a “weakness” for meat;

Ehud exploited it to get Y’sra’äl out from under his grip.

Shophetim 13:18

When he had made an end of offering the tribute, he sent

away the people who bore the tribute.

As in the Temple, those who bring the offering are different

from those who present it to Ya-hwuah (or, bring it near—

the same word used here for “present”). In his ruse, it is as if

Ehud is acting as the “priest” in the worship of Eglon--this

“great calf”. After all, Y’sra’al did have a penchant for

worshipping calves!

Even Ya-hwuah is a name for only that part of His

infinitude that He can reveal to us. There is more to Him

that we cannot know, and indeed, all that we know is "in

part" (1 Cor. 13), that is, by partitioning and distinguishing

things from one another. However, Ya-hwuah is "echad"--

one, unified, indivisible, the "all in all", so how can His

truest name be known? But He does reveal Himself by His

attributes and in the fullest sense possible. Tehillim 139 ties

several aspects of this together: When Yâ-hwuah’s hand was

laid on him, David said that the way Ya-hwuah knew him

was beyond his understanding--or too wonderful for him.

Even if he descended into She'ol (the place of the dead), He

was somehow there! But the word she'ol is based on the

word "to ask". Yaaqov battled his evil inclination, but that

too could have positive results if he, unlike Qayin, mastered

it. It is there for us to inquire what it is there for, but not to

participate in; to learn from, but not to serve. We should

be glad it is within us to drive us toward being our best by

the knowledge of what we could otherwise be. Thus the

messenger from Ya-hwuah reveals to us who we really are--

and that messenger could be anyone. The last time he

encountered messengers of Ya-hwuah, he was leaving

Kanaan. Now he has seen them again (vv. 1-2), but this

time they are not at the House of Aluahiym, so he reasons

that this must be His camp. But he does not refer to the

“Place” as Aluahiym’s home, but “this”--the very people

who are traveling with him: his descendants and his servants.

This camp is will lead to the much larger camp of his

descendants in the wilderness under Moshe and Aharon—

also messengers of Aluahiym. There is more to his vision

than he realized. Without this camp there will be no

messengers of Ya-hwuah at the House of Aluahiym. It is his

responsibility to look at the seeds and see the trees, and see

to it that the vision comes to fullness. What he does now

will affect the unseen camp that is to come.

Hoshea 12:2-4

Contend with your mother! Contend, for she is not My

wife, neither am I her Husband (Man); and let her put away

her prostitution from her face, and her adulteries from

between her breasts; Lest I strip her naked, and make her

bare as in the day that she was born, and make her like a

wilderness, and set her like a dry land, and kill her with

thirst. Indeed, on her children I will have no compassion; for

they are children of harlotries;

but even Moshe argued with Ya-hwuah and He changed His

mind, so the blessing that comes with this prevailing

outweighs the costs). Being named Y’sra’al does not

eradicate Yaaqov, but gives him a new dimension—an

understanding that he is part of an entity larger than

himself. When we look at him in light of his children, he is

Y’sra’al. He no longer takes the pat answers. He is the

grandson of Avraham, and is struggling with who he is. He

has been told of this invisible Aluahiym and is trying to get

back to Him. He is taking responsibility for this inheritance

that Ya-hwuah said was for Avraham’s descendants. But he

can only receive it if he is part of an “us”. And he has

recognized that he even has to reckon with Esau to get

there, because Esau is called his “twin”, which means “one

that brings completion”. So somehow they complete each

other. They are not so different after all. Yaaqov is more

learned, so he has an advantage, but thinking we are better

than others (like those who count on an afterlife over which

we really have no control) gives us a false confidence. In

Hebrew “face” is a plural word, not just because we can

express many different emotions, but because everyone has

many sides that come out only under certain circumstances.

Sometimes we still need the Yaaqov and Esau in us as well as

the Y’sra’al. The patriarchs were real people, not perfect

legends. They went through great difficulties and

sometimes failed, but ultimately overcame. Struggle with

what is greater than you. Wrestle with who you really are,

and at least you will have some input in who you turn out

to be.

…. the yod carries the sound "ah" - then the ayin gives the

next ah sound + the qob-bet = Ya’aqob = this name comes

from the word

B'Rayshiyth 3:15

I will create hatred between you and the woman, and

between your seed and her Seed. He will bruise your head

though you will you will bruise His heel.

And hostility I sat down between you and the woman and

between your seed and her seed, he will fall upon you a head

and you will fall upon him a heel.

[And enmity I will put between you and between the

woman and between your seed and between her seed, (s)he

Ani huwe

he, self, the same, this, that, as, are

Strongs #1932: ;

(Aramaic) or (feminine)

[hiyo]; (Aramaic), corresponding to

[huw' ]

Meaning:

he, she, it

[“EHYEH ASHER EHYEH”]

( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).

AV translations:

[idiom] are, it, this.

will crush your head while you will strike at the heel.]

Huwshua 12:3

In the womb he took his brother by the heel; and in his

manhood he contended with Aluah.

Huwshua 12:4

Indeed, he struggled with the Messenger, and prevailed; he

wept, and made supplication to Him. He found Him at

Bayith 'Al, and there He spoke with Him,

By treating his brother badly, as necessary as it may have

been at that time to preserve the integrity of Yitzhak’s

household, and by fighting the will of Ya-hwuah Himself,

Yaaqov incurred consequences that Yahuwdah, by

identifying with Yaaqov, is now responsible to deal with.

(By taking on the name Y’sra’al again, we also need to know

what we are getting into. The deceptiveness and arrogance

that we share with Yaaqov must eventually be dealt with.

The blessing that came from all of this far outweighs the

issues we have to answer for- Moshe also argued with Ya-

hwuah and made Him change His mind, with positive

results, but we still have his limp, which reminds us that our

walk is not perfect.) Us: Aluahiym as both the messenger

and the One who sent Him:

Huwshua 12:5

Even Yâ-hwuah, the Aluah Master of Armies;

Yâ-hwuah is His Remembrance!

Huwshua 12:6

Therefore turn to your Aluah.

Keep kindness and justice, and wait continually for your

Aluah.

Right legal rulings: or justice/judgment, i.e., not getting

away with what we should not. As with Zakkai (Luke 19),

our salvation must include a return to these. Eager

expectation: at root, the term means “binding together”—

of ourselves as members of His one body, and of justice and

mercy, the opposite sides that work together when in true

balance:

Huwshua 12:7

Ya'aqob is a cunning Kena'aniy; misleading balances are in

his hand. He loves to oppress by extortion.

Misleading balances: false scales or deceitful measures. The

justice of v. 6 is diametrically opposed to the condition

Yaaqov was in.

Only unto Aluahiym is my being silent, from Him is my

deliverance. He alone is my Rock and my deliverance my

fortress I will never be greatly shaken. How long will you

assail a man, would all of you throw him down, Like a

leaning wall, like a tottering fence? They fully intend to

throw him down from his lofty place. They delight in lies.

They bless with their mouth, but they curse inwardly .Selah.

My being, wait in silence for Aluahiym alone, for my

expectation is from Him. He alone is my Rock and my

deliverance, my fortress. I will not be shaken. With

Aluahiym is my deliverance and my splendor. The Rock of

my strength, and my refuge, is in Aluahiym. Trust in Him at

all times, you people. Pour out your heart before Him.

Aluahiym is a refuge for us. Selah. Surely men of low degree

are just a breath, and men of high degree are a lie. In the

balances they will go up. They are together lighter than a

breath. Don’t trust in oppression. Don’t become vain in

robbery. If riches increase, don’t set your heart on them.

Aluahiym has spoken once; twice I have heard this that

Power belongs to Aluahiym.

Also to You,

Ties trusting in oppression to get us our wealth with going

up on the scales—that is, being outweighed even by

worthless things. In our day we must look at the church as

well as rabbinic Judaism to see what this means. Weigh

things by the wrong measures, defining wrongly what the

true wealth is

Rev. 3:17-20,

Because you say: ‘I am wealthy, so I have grown rich and I

have no need of anything!’ Yet you do not discern that you

are the one enduring trial, and pitiable, and poor and blind

and naked; I advise you to buy from Me gold

(1 ’Âthâ´m and Chauwâ´h 31: 2)]

For I will come and save you; and kings shall bring Me when

in the flesh, gold, incense and myrrh; gold as a token of My

kingdom; incense as a token of My mighty Power; and

myrrh as a token of My suffering and of My death. purified

by fire in order that you may be rich, and white garments

[righteousness (19: 8)] in order that you might be clothed

so the shame of your nakedness might not be displayed, and

to anoint your eyes with eye-salve that you may see! If I, as

many as I brotherly love, I rebuke and discipline, then you

be fervent and repent!’

I stand at the door and knock; if anyone might heed Me [lit.

hear My voice] and might open the door, then I will enter

and I will dine with him, and he with Me.

and thus deceiving themselves into being able to claim what

is not really true:

Heel: aqeb, which can also mean "rear guard of the troops",

reminding us of Amaleq, who attacked those in the rear

who were weak or slack.

Shemot 17:8

Then Amalek came and fought with Ysra'al in Rephidim.

The myth of Achilles' heel probably originated from a

memory of this promise. Ya'aqob’s name is also based on

this word for “heel”. In crucifixion, one's heel was literally

worn away as he pushed himself up to breathe. The theme

of the serpent's seed is picked up again in

MattithYahuw 3:7

But having seen many of the Phrushíym and Tsthuwqíym

coming to his immersion, he said to them, „Offspring of

vipers, who forewarned you to flee from the heat of the

coming wrath?

Phrushíym

or Pharisees, the most influential religious sect of the day.

They were the lay successors of the Hasidim, or "loyal ones",

who rigorously applied the Torah to all of life. They

accepted the Oral Torah as Yâ-hwuah’s Word, and so added

many fences to the written Torah, but tried to keep them

practicable. Their name means "separated ones", as they

would not eat with someone who did not tithe. Their rival

sects ceased to be viable after the Temple's destruction, so

their interpretation of the Torah prevailed and developed,

via the Talmud, into the Judaism of today. Tz'duqim [or

Sadducees]: arch-rivals of the Phrushíym, who recognized

only the five books of Moshe as scripture, and did not

believe in anything supernatural unless they found a direct

reference to it in the Torah. Some discounted even the

resurrection of the dead. Miqveh: ritual immersion site.

Who warned you: i.e., This is a Sacred act; were you invited?

Wrath: Heb, heat of anger. (v.

and

Yahuwchanan 8:44.

You-all are of your father, the Accuser, and you want to do

the desires of your father. He was a murderer from the

beginning, and doesn’t stand in the Truth, because there is

no Truth in him. When he speaks the Lie, he speaks from his

own kind; for he is a liar, and its father.

Yâhuwchânâ´n 13:18.

I do not speak about all of you. I know those whom I did

choose. Nevertheless in order that the scripture might be

fulfilled, “the one eating My bread, he lifted his heel against

Me.’”

Tehillim 41: 9

From this time I tell it to you, before it comes to pass, in

order that when it may come to pass, ye may believe that

’É-hyéh

(I shall always continue being).

Yshá`Yâhuw 42: 8-9

I am Yâ-hwuah, that is My name, and My Honor I shall not

give to another, nor My praise to the carved images! Look!

The first things have come to pass; yet I am reporting the

new things before they spring up, I proclaim them to you:”

’Âmë´n, ’âmë´n, (certainly) I say to you, the one who

accepts whomever I shall send, receives Me; and he who

accepts Me, receives Him Who sent Me.”

To the Romans 10: 14-15

How then will those who have not trusted it [the name] call

on Him? And how shall they have trusted it when they did

not listen? And how shall they have heard it without a

preacher? And how shall they proclaim it unless they were

sent? According as it has been written, “…

[And continually My name is being reviled all day long!

Therefore, My people shall know My name, for it is on that

Day (you shall be redeemed),

Because I am He that is dictating it

Here I am!]

How befitting on the mountains are the feet [of Tsiyyówn

Yshá`Yâhuw 40: 9

Climb up on the high mountain, O herald of the glad

tidings of Tsiyyówn! Raise your voice in the shout, O herald

of the glad tidings of Yruwshâláim! Lift it up – have no fear!

Say to the towns of Yâhuwthâ´h:

of the bearers of glad tidings: the one proclaiming shâlówm

(peace, reconciliation, completeness); the one bringing

Glad Tidings of goodness: [the one proclaiming deliverance,

who says to Tsiyyówn, “Your Mighty Ones reigns !””

Yshá`Yâhuw 52: 5-7,

So now, who is for Me here?” Declares Yâ-hwuah, “Because

My people have been taken into captivity for nothing, and

their authorities mock, ”Declares Yâ-hwuah, “and

continually all day long My name is being reviled!Therefore

My people shall know My name, for it is on that Day [that

you shall be redeemed (v.3)] because I am He that is

dictating it, here I am!”How befitting on the mountains are

the feet of the bearer of good news, the One proclaiming

shâlówm (peace, reconciliation, completeness): the bearer

of good news is Goodness, the One proclaiming deliverance,

saying to Tsiyyówn,

1 Këph 1: 24-25

Which is why: All, of the flesh, are herbage; and all of its

beauty like a flower of the field! Herbs wither, flowers fall,

[because the spirit of Yâ-hwuah, it blows on it – definitely

the people are herbage. Herbs wither, flowers fall,]But the

Word of our mighty Ones is established forever!” But this is

the message the glad tidings announced unto you:

[Yshá`Yâhuw 40: 6-8]

A voice is saying, ‘Proclaim! ’So I said, “What shall I

proclaim?” “All, of the flesh are herbage; and all of its beauty

like a flower of the field! Herbs wither, flowers fall, because

the spirit of Yâ-hwuah, it blows on it – evidently the people

are herbage. Herbs wither, flowers fall, but the Word of our

mighty Ones is established forever!”

The serpent's seed almost crowded out the human, but

Aluahiym preserved it

Bareshiyth. 6:4,

The Nephilim [giants/tyrants/bullies] were in the earth in

those days, and also after that, when Aluahiym’s sons came

in to men’s daughters. They bore children to them. Those

were the mighty men which are from a distant time, men of

title.

Nefilim: fallen ones; LXX, "earth-born", which is similar to

the word for “giants” and thus some have interpreted it this

way. Were they the unnatural hybrid offspring of the

unions in v. 2, to which multiple ancient cultures seem to

refer in their stories of the demi-gods? Champions: these

may have been the "people" capable of building such

colossal monuments as Stonehenge, the Great Pyramid, and

the Easter Island statues. Their sires may be those to which

Yahuwdah 6 refers as the messengers who "left their proper

estate and went after strange flesh". This is probably why

Aluahiym considered the whole earth corrupt. (6:11;

compare Lev. 18:25) Yâhuwshúa` spoke of fugitive spirits

seeking embodiment until "the time" set for their

judgment. (Mat. 8:29; 12:43) Worship of "the gods" is

forbidden not because they do not exist, but because they

are not our creators, though some demonic overlords are

apparently given jurisdiction over those who will not deal

directly with the "Aluahiym of Aluahiym" (cf. Daniel 10:13,

20). If this is at all what Yâhuwshúa` was referring to when

he said “As it was in the days of Noah”, it would be just

before he returns (Luk. 17:26), it should make us sober to

hear reports of humans being contacted by "alien" creatures

who claim to hold the key to "the next step in our

evolution", when they are sexually probed by these “space

brothers”. Afterwards: The Nefilim show up again in Num.

13:32 and Deut. 3:11 in the Land of Kana'an, unless the

fearful spies were exaggerating. If they were indeed very

large, how could this have resulted from two human lines

being mixed? Science actually shows that when a gene pool

is closed, there is a negative effect on those born from it,

contrary to Hitler’s philosophy. We have seen examples of

inbreeding, and the children that result are less intelligent

and less well-formed. So introducing a different strand into

the genetic mix does tend to produce stronger and smarter

people. But if they were earth-born, from what had they

fallen? It is not necessary to interpret the Nefilim as

themselves being these great heroes, for the text only says

they were present at the same time. Could they have been

messengers that fell with Heylel (Lucifer) prior to this

creation, and who came with the same intent as the

serpent—to encourage the corruption of this new creation

So which is being talked about here? A Hebraic outlook can

accept all of these levels of interpretation as possible,

because they would all teach us the same lesson—that

YaHuWaH does not want us unequally yoked. All of the

ways to interpret should be in our toolbox in case we need

them later. All of the options have to do with seed. What it

all comes down to is that Ya-hwuah does not want His

people partaking of those who worship other Aluahiym. He

wants His people separated from the other lines. (Ex.

34:14ff) This does not mean “racially” as we think of it

today (which is really an erroneous concept since all people

now alive stem from Noah, as seen in the coming chapters.

There have always been people of other nations who

married into Ysra'al and became part of Ysra'al. The

intermarriage Ya-hwuah does not want is with those who do

not give up their pagan ways. This confuses the children.

NekhemYahuw got so angry when some Jews had children

who were speaking the languages of their other parents and

no longer knew Hebrew that he pulled out their hair, hit

them, and cursed them! (Nkh. 13:23ff) It does not protect

the seed, but results in their turning away from Yâ-hwuah.

(Deut. 7:2-4) We cannot be part of the peoples around us if

we are to be people of Torah. That is what we are separated

unto. In a previous return to Torah, those who had taken

pagan wives had to divorce them as well as sending their

children away. (Ezra 9; Nekhemyah 10:28ff) This should

show us how seriously Ya-hwuah takes the sin of marrying

those outside of His covenant. Even King Shlomo, who Ya-

hwuah loved, was corrupted by pagan wives, and this

influence continued throughout the history of both Houses

of Ysra'al. We need to reverse this tide as we return this

time. Men of renown: Everyone knows of their fame, but

because they are not completely for Ya-hwuah, they are not

counted as being for Him at all. Today, much of Ysra'al is in

the same situation. Because we have mixed paganism into

our worship, or made compromises in other areas, there are

power and politics involved in the motivations of the leaders

everyone looks up to, Ya-hwuah counts the resulting

religious climate as evil.

Bareshiyth. 6: 9

This is the genealogy of Noah. Noah was a righteous man,

had remained without blemish in his generation. Noah

walked with Aluahiym.

, Without blemish: But in the context of the possible

attempt by evil spirits to pollute the human gene pool and

so prevent a truly human Mashiyach from being born to

break the curse Adam had brought on his race, this being

“without blemish” may mean Noah was one of only a few

left who were completely human in pedigree, explaining

why Aluahiym had to go to such an extreme measure to

preserve the pure human stock. The root word for

"generation" is "cycle" or "revolution", and this suggests

that Noah was in tune with YaHuWaH's calendar, in which

lies the story of Yâhuwshúa` and a proper understanding of

Who He is. Having walked in these cycles for 600 years, he

would have come to a high degree of maturity. Walked with

the Aluahiym: Just what Adam had done before he sinned,

and what Hanokh had done. In the account of Noah, we see

the repetition of many aspects of creation.

The seed normally comes from the male, but if the Gospel

accounts as we now have them are still correct, Mashiyach

did not have the seed of man in him. Geneticists have found

that the reproductive cells carried by women are actually

immortal until they are "poisoned" at fertilization by

something carried by the sperm. Arthur Custance suggested

that this may be due to a mutation acquired from the

forbidden fruit itself which affects both genders but is

carried only by the male. By being the "seed of woman"

apart from a man, the Mashiyach could be free from this,

and thereby be back on the same footing as Adam had until

he became righteous instead of merely innocent by passing

the same tests Adam failed. When haSatan the usurper was

allowed to kill this Second Man, he lost his legal rights to

earth, for he had become a murderer by killing one who had

no sentence of death on him, since he had not sinned. Thus

the legal deed to the earth could be given back to a Man.

Thus, as Adam’s sin put us all on the wrong footing,

Mashiyach’s obedience can set us back on the road to

recovery.

1 Yahuwchanan 3:9;

Everyone having been procreated from Yâ-hwuah does not

perform sin, because His Seed [Yâhuwshúa`, the Word of

Yâ-hwuah - Luwqá’ 8: 11] stays within him; and he is not

willing to sin, because he has been procreated from Yâ-

hwuah.

Yshá`Yâhuw 53:10,

Yet Yâ-hwuah, He was pleased to crush Him, He caused Him

to grieve! Although You did appoint His [physical] life an

offering for sin, He shall see Seed; He shall continue long

days, and the pleasure of Yâ-hwuah He shall advance by His

Hand.

Pleased to: or "was inclined to", as in a difficult choice in

which the scales were tilted by one factor--the results this

pain would have for others. Crush: as there are shouts of joy

when crushing grapes. Though there is no record of

Yâhuwshúa`'s being physically crushed, in the place known

indeed as Gat Shmaney (wine press for oils), Yâhuwshúa`'s

soul was crushed to the point of his blood vessels bursting

by the weight of the prospect of being forsaken by his

Father. (Luk. 22:44) See posterity: have descendants.

Lengthen days: not just his own, but through his influence

he would keep the world from having to be destroyed again

as soon. Advance: be brought successfully, prosper, progress.

Yshá`Yâhuw 55: 11

Thus has always been and continues to be My Word that

goes forth from My mouth – He shall not turn back

towards Me emptily, because if He achieves what I am

pleased to do , yet shall He will achieve the purpose for

which I dispatched Him.

Will not return: Aramaic, "it is not possible for it to

return".

To Miykhâ’Ë´l likewise Yâ-hwuah said:

“Go and announce to Shemiychâzâ´h and to the others who

are with him who have been associated with women and

who polluted themselves with them in their impurity, (12)

that their sons shall be slain and they shall see the perdition

of their beloved. Bind them for seventy generations [1400-

7000 (80 years per generation)] underneath the earth,

even to the great Day of their [their beloved’s ] Judgment

[7th trumpet (89: 29-32)],

Yshá`Yâhuw 53:11;

Due to the toil of His [physical] life, He shall see it [Seed

(v.10)], of Light He shall be completely filled! By the

acknowledgment of Him, My Servant shall justify the

righteous; for the Many Ones and their perversities, it is He

Who shall bear it.

Struggle: wearisome labor, trouble, grief. Fully satisfied: or

fulfilled. For the many: the same term refers to the people

of Israel in Daniel 9:27, and indeed Yahshua would "justify"

or "bring righteous-ness" for the many, setting them

straight again and making them what they were meant to

be.

Romans 8:29;

Because those whom He knew from the First, He also pre-

appointed to be conformed to the image of His Son, for

Him to be Firstborn among many brothers.

Heb. 2:10

For it was appropriate for Him by Whose hand all things

exist, Who is leading many sons through all things unto

Honor, to make the Leader of their deliverance

accomplished through sufferings.

Understanding his name

A "formed" point: a crown above and a "pathway" below.

The smallest of the letters;

The only letter suspended in midair.

The letter yud, a small suspended point, reveals the spark of

essential good hidden within the letter tet. Subsequent to

the initial tzimtzum, the contraction of Yâ-hwuah's Infinite

light in order to make "place" for Creation, there remained

within the empty void a single, potential point or

"impression." The secret of this point is the power of the

Infinite to contain finite phenomena within Himself and

express them to apparent external reality. Finite

manifestation begins from a zero-dimensional point,

thereafter developing into a one-dimensional line and two-

dimensional surface. This is alluded to in the full spelling of

the letter yud ( ): "point" (yud), "line" (vav),

"surface" (dalet). These three stages correspond in Kabbalah

to: "point" (nekudah), "spectrum" (sefirah), "figure"

(partzuf). The initial point, the essential power of the yud, is

the "little that holds much." The "much" refers to the simple

Infinity of Yâ-hwuah hidden within the initial point of

revelation, which reflects itself as the Infinite potential of

the point to develop and express itself in all the manifold

finite phenomena of time and space.

Before the tzimtzum, the power of limitation was hidden,

latent within Yâ-hwuah's Infinite Essence. Following the

tzimtzum, this power of limitation became revealed, and

paradoxically the Infinite Essence of Yâ-hwuah that

originally "hid" the power of limitation now Itself became

hidden (not in truth, but only from our limited human

perspective) within the point of contracted light.

From within this point of limitation is revealed the secret of

the ten sefirot, the Divine channels of light through which

Yâ-hwuah continually brings His world into being. Ten, the

numerical value of the yud, is also the number of

commandments (literally "statements") revealed by Yâ-

hwuah to His People Y’sra’al at Sinai. All the

commandments, and in fact every letter of Torah, possess

the power of the "little that holds much"; each is a channel

for the revelation of Yâ-hwuah's Infinite Light in finite

reality.

"It [the land of Y’sra’al] is the land which Yâ-hwuah your

Yâ-hwuah seeks; the eyes of Yâ-hwuah your Yâ-hwuah are

always [looking] at it, from the beginning of the year to the

end of the year."

The yearly cycle, from beginning to end ("end enwedged in

beginning"), alludes to "the endless cycle," the secret of the

letter samech, as explained above. Divine Providence, the

"eyes" of Yâ-hwuah in control of the cycle, is the secret of

the following letter, ayin which means "eye." Though the

primary revelation of supernatural Providence is in the Land

of Y’sra’al, the Jew-in-exile is commanded to create

something of its sanctity in each of his Diaspora stations by

recognizing Divine Providence wherever he is.

Upon entering the Land of Y’sra’al, the second city to be

conquered by Yahuwshua was Ai, spelled ayin-yud, an

abbreviated form of ayin (ayin-yud-nun, the nun falls) "the

Eye." Yericho , the first city to be conquered, comes from

the Hebrew word reiach, the sense of smell. In Chassidut we

are taught that the origin of the sense of smell is in keter,

the superconscious sensitivity directing the motivation of

Will. The Hebrew word for "the land," eretz, derives from

the word ratzon, "will," as our Sages teach: "Why is it called

eretz? Because it wills to do the Will of its Creator." Sight is

the first conscious sense, corresponding to

the sefirah of chochmah, "wisdom."

In the conquest of Yericho, Achan - related to the

word ayin [the kaf of Achan equals in gematria the full

spelling of the yud (yud-vav-dalet) of ayin, 20] - coveted

forbidden booty. The tragic result was the initial defeat of

Y’sra’al in the battle of "the Eye." Coveting is the spiritual

blemish of the sight of the eye. Only when the sin of

coveting was rectified was "the Eye" given to the Y’sra’ali

People. Upon the initial defeat, Yahuwshua fell on his face in

despair but was commanded by Yâ-hwuah: "Rise, sanctify

the people.... There is an accursed thing in your midst,

Y’sra’al; you shall not be able to rise before your enemies

until you remove it from your midst." Yahuwshua was told

to "rise" though the people were unable to "rise." This

alludes to the secret of the two concentric circles of the

letter samech: the outer, static circle supporting the fall of

the nun, and the inner, dynamic circle directed, ultimately,

by the Divine Providence of the ayin.

The full spelling of the letter ayin equals 130 or 5 times 26,

26 being the value of the Name Havayah. In Kabbalah this

phenomenon is understood to mean that the eye possesses

five Divine powers. The right eye possesses five states of

kindness, whereas the left eye possesses five states of severity

or might. In Tehillim we find two verses in relation to Yâ-

hwuah's Providence over man. One verse states: "

The other states: "

The attribute of fear of Yâ-

hwuah refers to the consciousness of the sefirah of malchut, "kingdom," likened to the woman of valor,

Malchut is

constructed and directed by the five "mights," the secret of

the left eye of Yâ-hwuah. For this reason, in the verse "the

Eye of Yâ-hwuah is on those who fear Him," "Eye" is in the

singular, referring to the left eye alone. In the "male figure,"

corresponding to the six emotive attributes of the heart,

Providence reflects the balance of both the five kindness

together with the five might’s of Yâ-hwuah. So, in the verse

Eyes" appear in the plural form, referring to both the right

and left Eyes of Yâ-hwuah.

We are further taught in Chassidut that the singular eye of

the first verse possesses a hidden reference to the "ever-open

eye" of keter, the superconscious. Here the singular is the

secret of "all right," as "there is no left in the Ancient One,

all is right.

In the Divine service of the soul these three levels of

Providence correspond to the three stages of service:

submission, separation, and sweetening, as taught by

the Ba'al Shem Tov. All relate to his most fundamental and

all inclusive teaching in regard to "particular Divine

Providence." The initial experience that even the minutest

of one's deeds is observed and recorded Above brings one

to a state of submission and fear of the Kingdom of

Heaven, whose Law and Order control the universe. One

then experiences the Eyes of Yâ-hwuah lovingly watching

over and guarding each one of his children Y’sra’al. This

brings one to sense the existential separation of the Sacred

from the profane, the righteous from the unrighteous, and

to identify with the good. Finally one experiences the

Infinite Eye of Yâ-hwuah directing every created being to its

ultimate fulfillment of purpose in Creation, thereby

bringing all Creation to realize its Divine Purpose. Here,

one's awe itself is in the face of the revelation of Yâ-hwuah's

Infinite Love for all ("all is right"). This is the secret of

sweetening.

Two letters, a reish and a zayin, combine to form the

letter kuf. The zayin, to the left, descends below the line,

while the reish, to the right, hovers above it. The paradoxical

union symbolized by the two components of the kuf is the

secret of "There is none Sacred as Yâ-hwuah." In general,

the kuf stands for kedushah, "Sacredness." The unique level

of Sacredness inherent to Yâ-hwuah is expressed, in the

words of the Zohar, as: "He is grasped within all worlds, yet

none grasps Him." The descending zayin of

the kuf symbolizes His being grasped in all worlds,

permeating even realms of reality "below the line," i.e.,

worlds antithetical to those in whom Yâ-hwuah's Presence is

revealed. The reish, Yâ-hwuah's ever-present transcendence,

remains "separate" and Sacred (in Hebrew, "Sacred" means

separate) in relation to His descending immanence.

In the name of the letter tzadik, its initial reading, tzadi,

"hunts" for fallen sparks. The Sacred spark, captured "below

the line" in physical matter ("anti-matter," relative to that

of spiritual realms) is the secret of the following letter,

the kuf, to which the tzadi connects to form the full,

rectified name - tzadik.

The tzadik is the eighteenth letter of the alef-beyt, the

gematria of chai, "life," thus symbolizing the power to

enliven the fallen sparks, as represented by the kuf. The kuf,

the nineteenth letter, is the secret of "Eve" (Chavah = 19; in

ordinal numbering, Adam equals 1 plus 4 plus 13 = 18

= chai), whose name also derives from the root meaning

"life," as is said: ."..and Adam called the name of his wife Eve

(Chavah) for she was the mother of all life." Nonetheless, of

her is said: "her feet descend into death," for in the

primordial sin of eating (the "sense" of the letter tzadik, as

explained above) from the Tree of Knowledge, she was

ultimately responsible for bringing death to the world. Even

within the "broken" (dead) corpse, a spark of life remains

hidden, awaiting the power of the tzadik, (chai, life) to

reinforce its dormant potential of life and to resurrect the

body to whom it belongs.

As well as the hidden inner spark of life, a hovering,

relatively transcendent "vapor" is present above every corpse

or fallen, "dead," physical object. (The word for

"vapor," hevel, is also the name Abel, the second son of

Adam and Eve, who was killed by his older brother

Cain. Hevel = 37 = 18 plus 19.) These two components of life

present within the seeming state of death, correspond to the

two letters, the reish (the hovering vapor) and

the zayin (the hidden spark), which compose the letter kuf.

For this reason the kuf symbolizes in particular the reality of

fallen sparks, as well as the paradox of the simultaneous

omnipresence of Yâ-hwuah's transcendence and

immanence. The innate Sacredness of each spark insures its

ultimate redemption and elevation by the tzadik (i.e., souls

of Ysra’al).

The most fundamental significance in Torah of the number

nineteen, the ordinal value of the kuf, is the nineteen-year

cycle of the moon in relation to the sun, the basis of our

Hebrew calendar. The moon represents the female figure,

the secret of the sefirah ofmalchut ("kingdom"), personified

by Eve (Chavah = 19, as above). The sun represents the male

figure (the bestower of light, whereas the moon is the

receiver of light), and in particular

the sefirah of yesod ("foundation"; yesod = 80 = 8 ·

10, chet times yud =chai), as personified by Adam. Just as

explained in the secret of the form of the letter zayin, "the

woman of valor" who is "the crown of her husband," when

the letter kuf precedes the letter tzadik, the word keitz, the

"end" of time, is formed. These hints at the verse: "...He has

set an end [keitz] to darkness." The "end," the coming

of Mâshíyach and the subsequent era of resurrection, is the

ultimate revelation of the great light and energy latently

present within the secret of the letter kuf.

The letter beyt, from the word "house," refers to Yâ-

hwuah's house:

The Midrash states that the Divine motivation for creation

was that the Sacred One, Blessed Be He, desired a dwelling

place in lower reality. The fulfillment of this desire begins

with the creation of man, a Divine soul enclothed in a

physical body, and proceeds with the multiplication of man,

to "conquer" the whole world and make it the kingdom of

Yâ-hwuah.

The Torah precedes the detailed description of the

Tabernacle and its vessels with the statement of its ultimate

purpose:

Not "in it," the Sages explain, but "in them"--in each and

every Y’sra’alite. "Dwelling in them" is, in essence, the

revelation of Divinity in the people of Y’sra’al, ever present

but often "shadowed," as in the time of exile and

destruction of the Temple. The innate sanctity of the people

of Y’sra’al, the "sanctuary of Yâ-hwuah," when revealed and

linked to that of the land of Y’sra’al, causes the Sacred Land

to expand and eventually encompass all the earth (lower

reality):

Beyt is numerically equal to the word "ta'avah," which

means "desire" or "passion" (412). In general, "ta'avah"

connotes a negative human property. However, in several

places "ta'avah" denotes the positive passion of the tzadik,

the righteous man. One passage in Proverbs states:

"He will fulfill the passion of the tzadik," and a second says:

"the passions of tzadikim are only good."

The "ta'avah" of Yâ-hwuah,

the "Tzadik of the world,"

is altogether above reason and logic. At this level one

cannot ask "why." As expressed by Shneur Zalman of Liadi:

"About passion, there can be no question." As Yâ-hwuah is

the essence of good so His passion is "only good."

"With whom did the Sacred One, Blessed be He, take

counsel whether or not to create the world?

The "souls of the tzadikim" refers to all Y’sra’alite souls, as is

said: "All your people are tzadikim." Yâ-hwuah's

connotation as the "Tzadik of the world" refers to the

absolute origin and unity of the Y’sra’alite soul in His very

Essence. When the soul descends to be enclothed in the

finite consciousness and experience of a seemingly

mundane body, its task is to become the tzadik below in

true emulation of its Source, the "Tzadik Above." This is

accomplished through the refinement and purification of

passion, ta'avah, to become "only good."

The "Tzadik Above" dwells in the House built for Him by

the tzadik below. Here, the deepest passion of the Creator

reaches fulfillment. The large beyt, the first letter of the

Torah and the beginning of Creation, expresses this ultimate

purpose, as is said:

The root of "bereishit," rosh, means "head." Thus the most

"natural" permutation of bereishit reads: rosh bayit, "the

head of the house." One permutation of the

letters rosh is osher, "happiness." When the tzadik draws Yâ-

hwuah, the "Head," into His House, it becomes a house of

true and eternal happiness.

The drawing down of the "Head" to dwell in His "House"

below, in true happiness, is the secret of bracha, "blessing,"

which begins with the letter beyt. Our Sages teach that the

"big beyt" begins the Creation, and the Torah as a whole,

with the power of blessing. Yâ-hwuah blesses His creation,

which He creates with the attribute of lovingkindness, the

attribute of Abraham, as will be explained in the letter hei. Abraham, the first Y’sra’alite soul, is subsequently entrusted

with the Divine power of blessing, the "big beyt" of

Creation, as is said: "And you shall be [the one who

bestows] blessing." Afterwards, at the time of his

circumcision, he was given the "small hei" of Creation, the

power to draw down and manifest the Divine blessing of

happiness in the smallest detail of reality.

The Priestly Blessing is composed of three verses. The

number of words progress in the order 3, 5, 7, with equal

differences of two, beyt. The number of letters progress in

the order: 15, 20, 25, with equal differences of five, hei. Words represent full, or large consciousness, whereas letters

represent particular, or small consciousness. The power to

bless "fullness" is the power of the beyt, as is said:

The power to draw down the blessing to the smallest detail

of reality is that of hei.

This service of Abraham, and all Y’sra’alite after him, leads

to the fulfillment of the ultimate intention of Creation, the

realization of Y’sra’al power of blessing, that the domain of

the King (the "Head of the House") extend to encompass

all reality and, thereby, bestow true happiness to all.

TO BE Continued

Y’sra’al

In His Name

Blessed be, in His name

'Yâ-hwuah be with you.'

and they answered him,

'Yâ-hwuah bless you.' "

Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah, [thou] Ben David. An

Yâhuwshúa` stood still, and called them, and said, what will ye that I shall do unto you they say unto Him, Yâ-hwuah,

that our eyes may be opened. So Yâhuwshúa` had

compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed

him.

His servant and yours Shalowm in Righteousness

by the GRACE of Yâ-hwuah

keiYAH nätzräya

Remember me and pray for me that Yâ-hwuah will be

gracious unto me and be merciful unto my sins which I

have sinned against him. Peace be to them that read and

that hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

A rule necessary, and of great extent. A servant in the Gospel Vineyard, though worthy of his Comfortable

support while in the work. Should never preach for hire, or make a secular traffic of the Raukh (spiritual work): what a

scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Raukh HaQodesh, of which he is not the master, but the dispenser. He who

preaches to get a living, or make a fortune, is guilty of the most infamous sacrilege