The TORAH shows the way to HIS GRACE
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Transcript of The TORAH shows the way to HIS GRACE
Zekeniam Y’Isra’EL
Sherut haRitztzuy
(the ministry of reconciliation)
by whom we have now received the
( Atonement)
reconciliation of the Dvar HaRitztzuy
Let this day be a day of reconciliation and regeneration
[“EHYEH ASHER EHYEH”]
( HaYaH (He was), Howeh (He is), and Yihyeh (He will
be).
I AM
My Memorial for generation after generation.”
Shemot 3:13-16
This is MY NAME for ever,
I AM / WILL BE WHAT I AM / WILL BE:
"And יהוה said to mosheh , 'I am that which I am. [ehyeh
Asher ehyeh]' and he said, 'so you will say to the sons of
Y’isra’EL, "I am [ehyeh] has sent me to you." 'and יהוה said further to mosheh, 'now you are to say to the sons of
Y’isra’EL, "יהוה , elohey of your fathers Abraham,
Yitzchak [Isaac], and Yaa’qob [Jacob], has sent me to you.
this is my name forever, and this is my memorial for
generation to generation." ' "Shemoth 6:3," 'and I appeared to
Abraham, to Yitzchak, and to Yaa’qob as hashadday [the
almighty]. and my name, יהוה , was not well known
(famous) to them.
.ELOHEY Tsebaoth, is his name , יהוה
The ministry of reconciliation
Message of Reconciliation
Torah sh’Bichtav
(Written Torah)
Who hath ears to hear, let him hear.
Yahu(ah)shua
The Torah(law) and Grace work together in
Yochanan 14:6
Yahu(ah)shua (ישוע) saith unto him, ANI ha Derek(way), ha
Emet(truth), ve ha Chayim(life): no man cometh unto the
Father, but by Me.
Way, truth, and life:
Avi ben Mordekhai points out that each of these is an idiom
for the Torah, because he was "fleshing out the Torah" by
doing what it says.
We, too, can follow that pathway.
The Hebrew word Torah comes from the root word yarah
(yah-rah’) which means: "to flow as water; to lay or throw
(espec. an arrow); fig, to point out; to teach."
Thus, as water flows down a river, so does יהוה
(Yahu(ah))’s instructions flow down to us through the Torah.
As the arrow is aimed at its mark, so all Believers should
aim to follow the teachings of יהוה (Yahu(ah)). When we
miss the mark, we sin or transgress.
Probably the best one word definition of Torah in English
would be ‘instruction';
The loving instruction from יהוה (Yahu(ah)) to His highest
form of creation, mankind.
The English word ‘law’is better written has ‘instruction’. It
most often carries the concept of assistance, helpfulness,
caring, learning, growing and loving attention.
This is a perfect picture of יהוה (Yahu(ah))’s Torah, His
merciful instruction on the righteous and proper way we are
to live our lives.
Now if the Torah is a handbook of
’
then why not just follow all of its rules and thereby receive
eternal life in his righteous kingdom
After all:
Rhomaios.7:12
Wherefore the Torah [is] kadosh, and the commandment
kadosh, and tzedek, and tov.
This is the basic, core belief by we must judge everything
else Paul ever says about the Torah.
If we were cut off from the Torah,
it was so we could be resurrected to the relationship it was
truly meant to have toward us
(teaching us to know יהוה , not becoming a substitute for
Him),
but with amnesty for the past, a fresh start.
The reason why we cannot receive salvation through
commandment keeping is because the flesh is weak.
Because of this inherent weakness we cannot keep the law
perfectly.
Rhomaios.3:23
For all have sinned, and come short of the glory of Elohim
;(אלהים)
Fall short: when thus clamoring for His goodwill through
attempts at observance, which is not the purpose of Torah.
Alt., lack the splendor Elohim has. Hoshea 8:10 speaks of
taking away the vessels that were once Sacred and יהוה
relegating them to common use, since they fall short of being
able to carry the King’s burden anymore. Paul’s argument is
that this has happened to both Yehudah and Efrayim, and
neither is on higher footing apart from the HaMashiyach:
This is why ‘grace’ is so very important.
Rhomaios.8:3
For what the "law" could not do, in that it was weak through
the flesh,
Elohim (אלהים) sending His own Son in the likeness of sinful
flesh,
and for sin, condemned sin in the flesh:
Could not do: Once we had forsaken the covenant, it held
only condemnation for us, and did not contain the
mechanism by which a whole nation, once shattered, could
return, unbesmirched, to favor with יהוה . Also, Sha’ul again
uses the motif of “weakness” to set the stage for his answer
to those who consider others “weaker” than themselves.
(Segal, Nanos; cf. note on 7:7) Condemned sin: not merely
judged, but rendered it even more censurable because of his
perfect example of what a human being can be. In the
likeness of sinful flesh: Though tempted in every way
Ivrim. 4:15
For we have not an Kohen HaGadol which cannot be touched
with the feeling of our weakness; but was in all points
tempted like as [we are, yet] without sin.:
He was flesh and yet did not sin, thus precluding any idea
that the physical nature, as such, is inherently evil. To deal
with sin
The main purpose of Yahu(ah)shua’s first coming as the
“HaMashiyach ben Yoseyf” was to be “bruised for our
iniquities”
Yesh. 53:5
Vehu mekholai mipshaenu meduka meavonoteinu musar
shelomenu alavu vakhavurato nirpa-lanu
But He [was] wounded for our transgressions, [he was]
bruised for mei'avonoteinu (for our iniquities): the
chastisement of our shalom [was] upon him; and with His
stripes we are healed.
Kefa Alef 2:24
Whereas when He returns in the role of “HaMashiyach ben
David”, it will be “without reference to sin” on the part of
those whom He has already cleansed
Yesh 6:10;
Make the heart of this people fat, and make their ears heavy,
and shut their eyes; lest they see with their eyes, and hear
with their ears, and understand with their heart, and convert,
and be healed.
Ivrim. 9:12, 26-28;
Neither by the blood of se'irim (goats) and parim (calves),
but by his own blood he entered in once into Kodesh
HaKodashim, having obtained eternal redemption [for us].
For then must he often have suffered since the foundation of
the Olam Hazeh: but now once in the end of the Olam Hazeh
hath he appeared to put away sin by the sacrifice of himself.
And as it is appointed unto men once to die, but after this
Yom HaDin: So Moshiach was once offered to bear the sins
of many; and unto them that look for him shall he appear the
second time without sin unto salvation.
Yoch. 15:3
Now ye are metoharim (clean) through the Dvar which I
have spoken unto you.
In the flesh: Aramaic, in His (Yahshua’s) flesh. I.e., by
incorporating into Himself all the unpunished sins especially
of the prodigal Northern Kingdom, He was able to pay off
their penalty and thus nullify our debt, so that sin had no
more claim on us. Torah: the same word in Greek and
Aramaic as the two “principles” in
v. 2,
very branch in Me that beareth not fruit he taketh away: and
every [branch] that beareth fruit, he purgeth it, that it may
bring forth more fruit.
and hence here it may refer to the latter of these rather than
the Torah of Moshe, but not in
v. 4:
Abide in Me, and I in you. As the branch cannot bear fruit of
itself, except it abide in the vine; no more can ye, except ye
abide in Me.
"A disposition to be generous or helpful; good will. Mercy;
clemency.
A favor rendered by one who need not do so; indulgence.
A temporary immunity or exemption; are prieve."
Sometimes it is helpful in understanding a word or concept to
examine some of the ideas which the word does not convey
. There are a number of things which Grace does not or
cannot do:
Grace does not grant a license to sin.
Grace does not do away with the Torah.
Grace does not replace obedience.
Grace does not eliminate the need
for good works.
These definitions help us to understand יהוה (Yahu(ah))’s
grace toward the Body of HaMashiyach.
(Those who have, accepted Yahu(ah)shua as the Son of יהוה
(Yahu(ah)), the prophesied HaMashiyach who is; "The Lamb
of יהוה (Yahu(ah)) who takes away the sin of the world!"
Yochanan 1:29
The next day Yochanan seeth Yahu(ah)shua (יהושע) coming
to him, and said: Hinnei Seh Elohim (אלהים), which taketh
away the sin of the Olam Hazeh.
Follow the succession of days: it has prophetic significance.
Matithyahu 3:11ff in Hebrew strongly suggest that the day
He was immersed was the inauguration of the 40 days of
repentance that precede Yom Kippur. But this must be a later
time. (cf. v. 32), probably six months later.
"For יהוה (Yahu(ah)) so loved the world that He gave His
only begotten Son, that whoever believes in Him should not
perish but have everlasting life For יהוה (Yahu(ah)) did not
send His Son into the world to condemn the world, but that
the world through Him might be saved.
Yochanan 3:16
For Elohim (אלהים) so loved the world that He gave His only
begotten Ben, that whosoever believeth in Him should not
ne'evad (perish) but have Chayim Olam (everlasting life)
The only one: a Hebrew idiom for one's favorite; Yitzhaq
was called Avraham's "only" son, though he had others. This
is the one who received the inheritance.
Yochanan 3:17
For Elohim (אלהים) sent not His Ben into the world to
condemn the world but that the world through Him might be
saved. (אלהים) sent not His Son into the Olam Hazeh to
condemn the Olam Hazeh; but that the Olam Hazeh through
him might be saved.
This judgment will come, and His next coming will be
largely for that purpose, but His first coming was to provide
an “ark of safety” by which to survive that judgment.
Yochanan 3:18
He that believeth on him is not condemned: but he that
believeth not is condemned already, because he hath not
believed in the Name of the only begotten BEN Elohim
.(אלהים)
Yochanan 3:19
And this is the condemnation, that light is come into the
Olam Hazeh, and men loved darkness rather than light,
because their deeds were evil.
Yochanan 3:20
For every one that doeth evil hateth the light, neither cometh
to the light, lest his deeds should be reproved.
Yochanan 3:21
But he that doeth truth cometh to the light, that his deeds
may be made manifest, that they are wrought in Elohim
.(אלהים)
Truth: in Hebrew, what is firmly rooted in reality, and totally
reliable.
"He who believes in Him is not condemned; but he who does
not believe is condemned already,
because he has not believed in the name of the only begotten
Son of יהוה (Yahu(ah)).
And this is the condemnation, that the light has come into
the world, and men loved darkness rather than light, because
their deeds were evil
. For everyone practicing evil hates the light and does not
come to the light, lest his deeds should be exposed.
But he who does the truth comes to the light,that his deeds
may be clearly seen, that they have been done in יהוה
(Yahu(ah))."
The concept of Grace is really quite simple when it is placed
in the context of a court of law.
While today’s court system is but a corrupt image of the
Kingdom court,
still the principles that are supposed to govern our modern
courts are really quite similar to the biblical model.
Eventually,
all people will be required to come before the throne of יהוה
(Yahu(ah)) for judgment.
"And as it is appointed for men to die once, but after this the
judgment, so Yahu(ah)shua was offered once to bear the sins
of many.
To those who eagerly wait for Him He will appear a second
time, apart from sin, for salvation."
Ivrim.9:27
And as it is appointed unto men once to die, but after this
Yom HaDin:
The sins that can be covered are the unintentional ones (Lev.
4); if we are conscious of what we are doing and still do it
anyway, we can only expect to have much trouble in our
lives, because יהוה has not provided for the consequences of
this sin to be removed by any means. (Compare Ex. 21:14;
23:21).
Ivrim 9:28
So Moshiach was once offered to bear the sins of many; and
unto them that look for him shall he appear the second time
without sin unto salvation.
(Rom.14:10b)
But why dost thou judge thy brother? or why dost thou set at
nought thy brother? for we shall all stand before the
judgment seat of ha Moshiach.
Judgment seat: bemah, from the Heb. bimah, a raised
platform with a tribunal throne. Compare Yoel 3:12.
All mankind will be judged by the righteous Judge; the
HaMashiyach, Yahu(ah)shua .
Since everyone must stand for judgment, there has to be
some serious charges that are laid against us. The court,
especially the Kingdom one, would not bring someone
before it without a legitimate reason, nor without due
process.
Rom. 3:23
For all have sinned, and come short of the glory of Elohim
;(אלהים)
Fall short: when thus clamoring for His goodwill through
attempts at observance, which is not the purpose of Torah.
Alt., lack the splendor Elohim has. Hoshea 8:10 speaks of
taking away the vessels that were once holy and יהוה
relegating them to common use, since they fall short of being
able to carry the King’s burden anymore. Paul’s argument is
that this has happened to both Yehudah and Efrayim, and
neither is on higher footing apart from the HaMashiyach:
In addition, if one breaks even one command they are
considered to be guilty of breaking the entirety of the law.
Ya'akov 2:10
For whosoever shall keep the whole Torah, and yet offend in
one [point], he is guilty of all.
Every part of the Torah is intertwined with the rest, and
cannot be dissected without doing violence to the whole. We
cannot pick and choose; if we miss the target at all, even by
just a little, we have missed it as much as one who does not
even come close to hitting it:
Now the payoff for sin is death.
Yechezk’el 18:4
Hinnei, all nefashot are mine; as the soul of the father, so
also the soul of the son is mine: the soul that sinneth, it shall
die.
The same idiom of the reversal of this proverb is used in
Yirmeyahu 31:29-30, but the fuller context there is the exile
of both houses of Israel (31:27), which will be accomplished
within a few weeks of Y’hezq’El’s prophecy here. Thus all
of Israel is still inheriting the punishment their fathers
earned. But this including of all of Israel in the category of
guilty (see Rom. 11:32) sets the stage for the Renewed
Covenant for both houses together. (Yirm. 31:3ff) which they
will not break. Yuha(ah)shua made that covenant possible,
but it will not be fully ratified until the Kingdom (the context
of the rest of Yirmeyahu 31), when both houses of Israel are
regathered (31:28). Thus, though he begins to foretell it now,
this promise does not apply immediately. The correction
must come first. The exile is just beginning, and in some
ways it will last about 2,600 years. Some try to say that if
each one will die for his own sins, and all one needs to do to
be counted righteous again is repent (as the rest of this
chapter would seem to imply), then Yahu(ah)shua’s blood
sacrifice was not necessary—and Yehudah often concludes
that no blood sacrifice is necessary today because of this
chapter. But many other Scriptures (notably chapters 40-49
of this very book) make it clear that blood sacrifice will
again be a regular activity in the Temple that is yet to come,
and without Yahu(ah)shua’s sacrifice for the whole nation
(Yochanan 11:50), the tribes that had forsaken the covenant
could not have been regathered, nor can there be a Kingdom
without the King. So the assertions made in this chapter, like
those in the “Renewed Covenant” must be taken in the
overall context of the rest of Scripture, not in isolation. Since
the regathering has now begun, though, our emphasis must
be on making sure we do not continue in the sins of our
ancestors, so that we will not continue to inherit the curse
they brought upon themselves and us. (Deut. 27:26)
Yechezk’el 18:20
The soul that sinneth, it shall die. The son shall not bear the
iniquity of the father, neither shall the father bear the iniquity
of the son: the tzedek (righteouness) of the tzaddik shall be
upon him, and the wickedness of the wicked shall be upon
him.
He cannot rest on his father’s laurels, as was seen in the
cases of Aharon (Lev. 10), Eli (1 Shmuel 2:22ff), and David
(1 Kings 1:5-6), for a few examples.
(Rom.6:23)
For the wages of sin [is] death; but the gift of Elohim (אלהים)
[is] eternal life through Yeshua (ישוע) ha Moshiach
ELoneinu.
Benefit: soldier's pay or allowance, especially the part given
in lieu of money. Bonus: an unearned, free gift.
One of the points being made in the sixth chapter of Romans
is that each person will be held accountable for his own sins.
No individual will ever beheld accountable for the sins of
another person
Deut.24:16
The avot shall not be put to death for the children, neither
shall the children be put to death for the avot: every man
shall be put to death for his own sin.
In context, we cannot be punished for wages our parents
failed to pay. (v. 15) Compare Y'hezq'el 18:20, whose
context includes many of the issues listed here (especially in
vv. 17-18). It is the soul that sins that will die. We are held
accountable for our own choices. Keep Torah and you will
live, period. But if your son does not, he cannot rest on your
laurels. But if the next generation repents (in overall lifestyle,
not counting the inevitable slip-ups), they will again live.
This very verse is often used to prove that Yahshua could not
die for our sins. But Yahu(ah)shuaianity has twisted what the
Renewed Covenant said. There is no magic to it, as if his
death saved us no matter how we live. He took responsibility
for us whose parents had gone astray, making it his priority
to redeem his lost brothers even when everyone around him
had written us off as dead and never likely to return. He thus
kept Torah even when it cost him his life, as an example to
his students who would finish the job of finding the lost
sheep who were indeed still exiled because of our ancestors'
sins, so that we could survive to do what is right and again
come back and take responsibility for our own actions. He
died not so we could get away with our sins, but so we could
get away from them. (Gal. 1:3; 1 Kefa 2:21-24; 1 Yochanan
1:9ff)
"The fathers shall not be put to death for their children, nor
shall the children be put to death for their fathers; a person
shall be put to death for his own sin."
All have sinned (both Jew and Gentile), therefore all are
guilty of breaking the law,
so all mankind is under the penalty of death if found guilty
in the Kingdom Court.
Many recognize this very problem.
However,
there are different ways in which people attempt to resolve
it.
How one approaches the Kingdom Court is just as important
as how one approaches an earthly court of law
. If one comes with contempt for the Court, he should expect
to be treated with contempt.
If one comes before the court in a respectful attitude, he will
be treated with respect, although he may still be found guilty.
What are some of the attitudes that people might bring before
the Kingdom Court in the Day of Judgment?
Following are some possibilities.
First comes the person who knows he has committed some
sins in his life but believes that his good works outweigh his
evil deeds. He may come before the Kingdom Court and say;
"I did break some Torah commandments on rare occasions,
but I strictly observed all of the traditions of my church (or
synagogue). Also, I gave money to various charities and I
even cast out a demon in the name of Yahu(ah)shua .
Therefore, if it pleases the court, I submit to you that my
good deeds and observance of religious traditions far
outweigh the transgressions that I have committed.
Therefore, I feel the court should acquit my case."
(This is the person who feels he can earn his salvation by his
works.)
To this man the Righteous Judge, Yahu(ah)shua , may
respond;
"You admit to breaking the Torah commandments.
Did you not read,
in the scripture, that all of your righteousness is as filthy
rags?
Yeshayahu 64:6
But we are all as an tamei [thing], and kol tzidkoteinu [are]
as filthy rags; and we all do fade as a leaf; and our iniquities,
like the wind, have taken us away.
filthy rags : This verse is often used to prove that we cannot
keep the Torah and so should not even try. However, it
seems it is an outer garment being described here, and thus
not one defiled by blood, but one marking the fact that this
woman is off-limits during that time, and every man should
avoid touching her, since she is set apart to יהוה . But here
Israel is saying this to יהוה ! She is not separating herself unto
Him, but unto herself. She feels like she has things under
control. Israel in exile "had Yahu(ah)shua" and stayed away
from יהוה Himself since we were "covered by this outer
clothing". Our hearts are still filthy; the Torah is not. (Rom.
6-8)
How could you ever expect that your works would be able to
pay for the sins you have committed?
I find you guilty as charged."
Another may come and say
; "I have never broken any of the Torah commandments
because those laws were all nailed to the Tree by you and
were thereby done away
. Since there is not a single valid law on the books, other
than to love יהוה (Yahu(ah)) and love neighbor,
I do not believe that I can be held accountable for any Torah
transgressions.
Therefore, I petition the court to dismiss my case."
(This position is known as the ‘antinomian’ [against the law]
position.)
To this the Righteous Judge may respond;
"I did not come to destroy the law but to make it full.
(Matt. 5:17).
Think not that I am come to destroy the Torah, or the
Neviim:I am not come to destroy, but to complete.
I have come: a Hebrew idiom for "my purpose is". To give
them their fullest meaning: as seen by the rest of this
discourse, where He expands on the common interpretations
of his day to get to the heart of the matter. "Fulfill" (or
complete) was also a technical term used by rabbis to
describe a correct interpretation, which "established" it. He
reveals what יהוה really intended by the commandments by
setting forth specific cases--a common rabbinic method. In
Mattithyahu he reiterates and amplifies on each of the ten
commandments.
The law was never done away, therefore you stand guilty as
charged."
Finally comes the man who says;
"Yes, O Righteous Judge, I have sinned by breaking the
commands given in the Torah. I am guilty and without
excuse
. However, I have fully repented of my sinful actions and ask
that the Court accept as payment for my sins that which you
, my Elder Brother, Yahu(ah)shua HaMashiach,
has already made to this Court in my behalf."
This is the man who truly knows from whence comes his
salvation
To this the Righteous Judge will respond;
"This Court accepts as full payment, for this man’s sins, the
atoning sacrifice of his Elder Brother, Yahu(ah)shua
HaMashiach
. For this reason, and this reason alone, the Court extends
grace to him
. You are hereby released from your debt (sins) and your
obligation to pay with your life.
Go and sin no more.
Now that this sinner is no longer "under the law," is he free
to go forth and sin again?
Of course not.
For if he sins again, he comes once again "under the law,"
and must face the Court yet another time.
Since, in this case, the Judge is actually the one paying the
penalty,
it would seem to be the better part of wisdom for that person
not to keep sinning and thereby repeatedly reappearing in
Court asking the Judge to pay his penalty.
"What shall we say then? Shall we continue in sin that grace
may abound? Certainly not! How shall we who died to sin
live any longer in it?"
Rhomaios 6:1
What shall we say then? Shall we continue in sin, that
unmerited favour may abound?
Rhomaios 6:2
Chalilah (Far be it). How shall we, that are dead to sin, live
any longer therein?
~ Grace; A Torah Teaching~
Forgiveness is certainly a part of the teaching of the Brit
Chadasha
but is it also a part of the Torah?
Yes, very much so.
There is one difference however, the Torah (the first five
books of the Bible) only hints at the possibility of
forgiveness extending on into salvation for all eternity.
It was left to the remainder of the Hebrew Scriptures (the
Prophets and the Writings) to flesh out this important
understanding.
The primary expression of forgiveness in the Torah deals
with forgiveness in the here and now. If Y’isra’EL had
obeyed all of the commandments laid out in the book of the
law (the Torah), then יהוה (Yahu(ah)) would have blessed
them abundantly. However, when Y’isra’EL transgressed
against יהוה (Yahu(ah)) they were punished. The
punishments began with the withholding of rain. If they did
not respond positively the punishment was escalated.The
final, and most extreme, punishment was to be cut off, or
exiled, from the land of promise. However, יהוה
(Yahu(ah))’s punishments of Y’isra’EL were not designed to
be permanent, but rather were a means of discipline so the
children of Y’isra’EL would repent and return to the יהוה
with all their heart. If they did so, He promised to hear their
prayers and restore them to peace and prosperity in their own
land.
Devarim 4:29
But if from thence thou shalt seek (יהוה) יהוה Eloheicha, thou
shalt find [him], if thou seek him b'kol thy heart and b'kol thy
Nefesh.
Here we are in the Book of Life if we do this! Seek: includes
the idea of searching with strong desire--hunting, inquiring,
even prying or demanding: Where is He? Where must we be
in order to meet Him? Determination: "heart", including the
understanding, memory, knowledge, and conscience--the
innermost being. Passion: emotion, self-life, appetites, and
active will--almost an addiction.
Devarim 4:30
When thou art in tribulation, and all these things are come
upon thee, [even] in the archarit ha yamin(latter days), if thou
turn to (יהוה) יהוה Eloheicha, and shalt be shomer unto His
voice;
In your distress: a possible allusion to the "Great Tribulation"
of which Yahshua spoke, which may finally force many
fence-sitters to finally turn back to the heritage they know is
theirs. Voice: Aramaic, "Memra" (living Word). You will
return...and obey: this is a prophecy and a promise. It is a
lifeline we must cling to so that we can "walk by faith and
not by sight." This is the only way the Renewed Covenant
should differ from the former: this time it will not be broken.
(Yirmiyahu/Jer. 31:32; Heb. 8:9)
Devarim 4:31
(For (יהוה) יהוה Eloheicha [is] a merciful Elohim (אלהים); he
will not forsake thee, neither destroy thee, nor forget the Brit
of thy avot which he sware unto them.
Abandon: literally, "let you drop".
However, in the Torah there is more to Grace than just
repentance, being forgiven for one’s sins, and receiving a
restoration of physical blessings. Torah Grace also includes
freedom from all oppression. However, Grace cannot be
implemented without some form of outside intervention. To
fully understand the magnitude of forgiveness offered to
Believers under the New Covenant, another important Torah
concept about forgiveness and redemption must be
considered. This is the understanding that sin creates a debt
that must be paid by someone. Once this principle is
understood our present relationship to Yahu(ah)shua can be
more fully appreciated.
How did יהוה (Yahu(ah)) instruct the children of Y’isra’EL
to handle the problem of debt in their society? The answer
has startling implications for Believers for the same principle
applies in a Ruakh (Ruakh (spirit))ual sense in the Brit
Chadasha (Renewed Covenant).
"And if one of your brethren who dwells by you becomes
poor, and sells himself to you, you shall not compel him to
serve as a slave, but as a hired servant and a sojourner he
shall be with you, and shall serve you until the Year of
Jubilee."
Vayikra.25:39
And if your brother [that dwell] by you be waxen poor, and
be sold unto you; you shall not compel him to serve as a
avodat eved:
Poor: LXX, "lowered". Sells himself: This is the type of
slavery the Israelites practiced--that someone could pay off
his debts through work when he was unable to pay with
money or products. Our older brother Yahshua was endowed
with richness of Ruakh (Ruakh (spirit)) so that he could
redeem us from the bondage to the flesh which we imposed
on ourselves by choosing to walk in the ways of the Gentiles
instead of living as Israel. The service of a slave: degrading
labor, such as making one carry his clothes to the bathhouse
or putting on his shoes for him. Do not dominate him in such
a way as breaks his Ruakh (Ruakh (spirit)), or give him
unnecessary jobs just to torment him. (Rashi)
Vayikra25:40
[But] as an sakhir (employee, hired servant), [and] as a
sojourner, he shall be with you, [and] shall serve you unto
the Shanat (year) ha Yovel :
A Hebrew slave who is bought may only serve six years
before being freed. (Ex. 21:2) The yovel appears to interrupt
even that cycle. Not that he is to be paid, but he is to be
treated as a person with rights.
Acts 2:42-47
And they continued steadfastly in the shlichim' Torah and
chavurah, and in breaking of lechem, and in tefillot (* 3
times daily).And fear came upon every soul: and many
wonders and signs were done by the shlichim And all that
believed were together, and had all things common; And sold
their possessions and goods, and parted them to all [men], as
every man had need. And day by day, continuing with ONE
ACCORD in the temple, and breaking bread from house to
house, did eat their food with gladness and simplicity of
heart, Praising unto Elohim (אלהים), and having favour with
all the people. And Eloahi added to the assembly daily such
as should be saved.
Note that the Y’isra’ELite who sold himself because of his
debts, only became indebted to his brother Y’isra’ELite until
the Year of Jubilee, which occurs once every forty-nine
years. (Some say once every fifty years. This depends on
whether the Jubilee is the first year of the next forty-nine
year cycle, or a fiftieth year inserted at the end of each forty-
nine year cycle.) The important concept to remember is that
the person is to be a servant to his Y’isra’ELite brother only
until the Jubilee. Once the Jubilee arrives, the servant is
released from his service and, in addition to his freedom, has
his family land returned to him so that he can support himself
and thereby remain a free man. In other words, he becomes
totally free; and if he is circumspect about his life from that
point on, remains free.
It was also possible for a poor Y’isra’ELite to sell himself
into bondage to a rich stranger (non-Y’isra’ELite). if this
happened, it became necessary for a close relative to buy him
back from the stranger, otherwise he would be in permanent
bondage. A relative who purchased such an Y’isra’ELite
slave was called a ‘kinsman redeemer.
"Now if a sojourner or stranger close to you becomes rich,
and one of your brethren who dwells by him becomes poor,
and sells himself to the stranger or sojourner close to you, or
to a member of the stranger’s family, after he is sold he may
be redeemed again. One of his brothers may redeem him; or
his uncle or his uncle’s son may redeem him; or anyone who
is near of kin to him in his family may redeem him; or if he
is able he may redeem himself"
Lev.25:47-49
Redeeming all Yisrael:- Torah prohibits enslaving its citizens
forever And if a stranger or toshav (sojourner) wax rich by
you, and your brother [that dwells] by him wax poor, and sell
himself unto the stranger [or] sojourner by you, or to the
stock of the stranger's mishpochah (family): After that he is
sold he may be ge'ulah (redeemed) again; one of his brethren
may redeem him: Either his uncle, or his uncle's son, may
redeem him, or [any] that is nigh of kin unto him of his
mishpochah (family) may redeem him; or if he be able, he
may redeem himself.
Whatever their customs may have been, the Land has its own
rules, and while they live there they must abide by them.
True Gentiles who joined the communities of returning
Israelites for political reasons did end up dominating us. The
story of Ruth is a vivid example of this, and a foreshadowing
of Yahshua, who came to seek out and buy back the lost
sheep of the House of Israel, who voluntarily gave up their
right to be part of the covenant, and so had to have it bought
back by a relative who is in a better position. We must
redeem as quickly as possible lest he become assimilated, yet
without cheating those who live under Israel’s jurisdiction
and respect its laws. Thus we must be meticulous in
calculating the redemption price. (Rashi) An uncle is the
closest of kin in Israelite taxonomy; the word "uncle" is the
same as "beloved". This order of priority is where the
concept of the "nearer kinsman" in Ruth 3:12 is based.
Notice that the Y’isra’ELite brother who redeemed a fellow
kinsman was commanded not to deal harshly with his newly
acquired servant.
"He shall be with him as a yearly hired servant, and he shall
not rule with rigor over him in your sight."
Lev.25:53
[And] as a yearly sakhir (employee, hired servant) shall he be
with him: [and the other] shall not rule with rigour over him
in your sight.
Subjugate him with cruelty: Aram., "work him ruthlessly". It
is the responsibility of the rest of the sons of Israel to watch
out that no one among them is treated this way.
It did not matter whether the poor Y’isra’ELite was
redeemed from a stranger or whether he sold himself directly
to another Y’isra’ELite, the new owner was never to deal
harshly with the servant.
"But as a hired servant and a sojourner he shall be with you,
and shall serve you until the Year of Jubilee. .. You shall not
rule over him with rigor, but you shall fear your יהוה
(Yahu(ah))."
Lev.25:40,43
[But] as an sakhir (employee, hired servant), [and] as a
sojourner, he shall be with you, [and] shall serve you unto
the Shanat (year) ha Yovel : You shall not rule over him with
rigour; but shall fear Eloheicha.
What does all of this have to do with Believers now?
Everything! For, as we have seen, every human being has
sold himself, through the vehicle of sin, into permanent
slavery to the Adversary HaSatan. He is the stranger who has
purchased each one of us through our obedience to sin. It all
began in the Garden of Eden when Adam and Eve sold their
place in paradise to HaSatan for a taste of the forbidden fruit.
Because of this permanent bondage to HaSatan, it became
absolutely necessary for Yahu(ah)shua to come as a
"Kinsman Redeemer" in order that He be in a qualifying
position (that of a near relative), thereby being allowed the
privilege of paying the sin debt that each Believer has
incurred through submission to HaSatan and his way of life.
As the seed of Abraham, Yahu(ah)shua came to set the
Y’isra’ELite captives free from their personal sin bondage to
HaSatan. When Yahu(ah)shua went to Nazareth and
attended the synagogue service on the Sabbath day, He read
the Haftarah reading for that week from the book of Isaiah:
Luke 4:18-19
"The Ruakh (spirit) of the יהוה is upon Me,Because He has
anointed Me to preach the gospel to the poor.He has sent Me
to heal the brokenhearted,
To preach deliverance to the captives And recovery of sight
to the blind,To set at liberty those who are oppressed, To
preach the acceptable year of the יהוה ."
Yahu(ah)shua then closed the book and sat down. The
scriptures tell us that "... the eyes of all that were in the
synagogue were fixed upon Him." (v.20). This action should
not be surprising to anyone that understands the customs of
the synagogue, for one stands to read and sits to teach. The
members of the fellowship were merely waiting to hear what
He had to say about the reading. What they heard astonished
them.
Luke 4:21
"And He began to say to them, ‘Today this Scripture is
fulfilled in your hearing.’"
To state it simply; one of the principal reasons Yahu(ah)shua
HaMashiach came to the children of Abraham was to be a
Kinsman Redeemer in the full sense of the word; to purchase
them and thereby release them from their bondage to the יהוה
(Yahu(ah)) of this world, HaSatan.
~ What About the Gentiles?~
A Canaanite woman came to Yahu(ah)shua asking that her
daughter be healed of demon possession. Yahu(ah)shua
turned to her and said; Matt. 15:24
But he answered and said, I am not sent but unto the lost
sheep of the Bayit Yisrael.
Then she implored Him, and worshipped Him, and He
answered her;
(Matt.15:26-28)
"It is not good to take the children’s bread and throw it to the
little dogs.’ And she said; ‘True יהוה , yet even the little dogs
eat the crumbs which fall from their masters’ table.’ Then
Yahu(ah)shua answered and said to her, ‘O woman, great is
your faith! Let it be to you as you desire.’ And her daughter
was healed from that very hour."
Yahu(ah)shua did not come to save those who are not a part
of Y’isra’EL, because only Y’isra’EL is sanctified (‘set
apart’). For about the first ten years after Yahu(ah)shua ’s
death and resurrection, the Church consisted only of Jews,
Jewish proselytes and converted Samaritans. It was not until
Simon Peter was sent to the house of Cornelius that
uncircumcised Gentiles were able to become a part of the
fellowship.
So how does all of this square with scripture?
Quite well when one fully understands Romans 9, 10 and
11.
In chapter 11 Paul goes to great lengths to explain the place
of both Jews and Gentiles in the Body of HaMashiyach. He
compares Y’isra’EL to an olive tree. The Jews are a natural
part of the Olive Tree of Y’isra’EL because of their
birth,their heritage, and the fact that יהוה (Yahu(ah)) had
never divorced the house of Judah. However, not all of the
Jews accepted Yahu(ah)shua as HaMashiyach, while many
Gentiles did. Today many people believe that יהוה
(Yahu(ah)), at this point, abandoned the Jewish people and
the church became the new Y’isra’EL. This is known in
theological circles as "replacement theology." Romans
chapter 11 says just the opposite. In reality, the Gentiles are
grafted into Y’isra’EL and become Y’isra’ELites by their
faith in Yahu(ah)shua , while the unbelieving Jews are
broken off. However, the Gentiles are told not to brag,
because יהוה (Yahu(ah)) can just as easily cut them back out
and graft the unbelieving Jews back in by causing their eyes
to be opened to the HaMashiyach, Yahu(ah)shua .
(Rom.11:17-18,24)
"And if some of the branches were broken off, and you,
being a wild olive tree,were grafted in among them, and with
them became a partaker of the root and fatness of the olive
tree, do not boast against the branches. But if you boast,
remember that you do not support the root, but the root
supports you."... For if you were cut out of the olive tree
which is wild by nature, and were grafted contrary to nature
into a good olive tree, how much more will these, who are
the natural branches, be grafted into their own olive tree?"
This passage does not totally exclude unbelieving Jews from
continued contact with יהוה (Yahu(ah)), for they, unlike the
Gentiles, continue to have that privilege as physical
descendants of Abraham, Isaac and Jacob (as do also the
descendants of the ten tribes of the northern House of
Y’isra’EL). As physical descendants of the Patriarchs, the
Jews still hold a special relationship to יהוה (Yahu(ah)), even
in their ‘unbelief.’
"Concerning the gospel they (the Jews) are enemies for your
sake, but concerning the election they are beloved for the
sake of the fathers. For the gifts and the calling of יהוה
(Yahu(ah)) are irrevocable."
Rom.11:28-19
What are these ‘irrevocable gifts and calling’ of יהוה
(Yahu(ah))?
"What advantage then has the Jew, or what is the profit of
circumcision?
"Much in every way!
Chiefly because to them were committed the oracles of יהוה
(Yahu(ah)). For what if some did not believe?
Will their unbelief make the faithfulness of יהוה (Yahu(ah))
without effect?
"Certainly not! Indeed, let יהוה (Yahu(ah)) be true but every
man a liar."
Can יהוה (Yahu(ah)) still save the unbelieving Jews? If He
can, will He?
Rom.11:25-27
"For I do not desire, brethren, that you should be ignorant of
this mystery, lest you should be wise in your own opinion,
that hardening in part has happened to Y’isra’EL until the
fullness of the Gentiles has come in. And so all Y’isra’EL
will be saved, as it is written:"The Deliverer will come out of
Zion, And He will turn away ungodliness from Jacob; For
this is My covenant with them,
When I take away their sins."
~ Yahu(ah)shua ~
The Kinsman Redeemer For All Mankind ~
Because of the grafting principle as described in Romans
chapter 11,Yahu(ah)shua has become a kinsman redeemer to
the Gentiles as well as to all Y’isra’EL, for they have all
become one in the brotherhood of Y’isra’EL. Now all who
believe can be redeemed by the great Jewish Redeemer;
whether from the house of Judah (a Jew), from the house of
Y’isra’EL, or a Gentile (grafted into Y’isra’EL). All are
considered to be a part of the good Olive Tree, provided they
believe and are thereby grafted into that same tree. Many
people believe that the Apostle Paul started a new religion
which was contrary to Judaism. However, a proper
understanding of Romans (chapters 9-11) does not allow for
‘christianity’ to be a new religion, rather it is the ‘old
religion’ of Judaism with a Natzraya halacha that is now
given proper understanding and broadened to include all
peoples.
Does this mean that all Believers must become
Y’Isra‘ELites?
Judaism, while containing the essence of true religion, had
become burdened down by the rules and fences of the
Pharisees. It is fine to throw out the improper application of
the Torah and it’s legalistic observance but it is wrong to
throw out the baby with the bath water. First century Judaism
was a Torah based religion, that had gotten out of hand
through its myriad of rules. Yahu(ah)shua and the Apostles
put it back into its proper perspective. Yahu(ah)shua was a
Isra‘ELite...Why aren't you?
Mark 10:17-22
"Now as He was going out on the road, one came running,
knelt before Him, and asked Him, ‘Good Teacher, what shall
I do that I may inherit eternal life?’
"So Yahu(ah)shua said to him, ‘Why do you call Me good?
No one is good but One, that is, יהוה (Yahu(ah)). You know
the commandments:
Do not commit adultery, Do notmurder, Do not steal, Do not
bear false witness, Do not defraud, Honor your father and
your mother.’
"And he answered and said to Him, ‘Teacher, all these I have
observed from my youth.’
"Then Yahu(ah)shua, looking at him, loved him, and said to
him, ‘One thing you lack: Go your way, sell whatever you
have and give to the poor,
and you will have treasure in heaven; and come, take up the
cross, and follow Me.’
"But he was sad at this word, and went away grieved, for he
had great possessions."
One is not a true follower of Yahu(ah)shua HaMashiyach
unless one becomes willingly obedient to the instructions
found in the Torah, and is ready to give up everything to
follow HaMashiyach.
~ Servants of יהוה (Yahu(ah))~
Remember that a kinsman redeemer did not pay the debt for
his relative in order that the relative could go scot free.
Instead, the redeemed Y’Isra’ELites became a servant of the
one who had redeemed him. However, the kinsman
redeemer was not to treat the fellow Y’Isra’ELites as a slave
but rather as a hired servant.
(Lev.25:53,55)
[And] as a yearly sakhir (employee, hired servant) shall he be
with him: [and the other] shall not rule with rigour over him
in your sight. For unto Me benai Yisrael [are] avadim; they
[are] My avadim whom I brought forth out of the eretz
Mitzrayim:
ANI יהוה Eloheichem.
"He shall be with him as a yearly hired servant, and he shall
not rule with rigor over him in your sight. ... For the children
of Y’isra’EL are servants to Me; they are My servants whom
I brought out of the land of Egypt: I am the יהוה your יהוה
(Yahu(ah))."
The same is true with Believers who have been redeemed
through the blood of Yahu(ah)shua :
I Cor.7:23
you are bought with a price; be not you the servants of men.
I Pet.1:18-19
"...knowing that you were not redeemed with corruptible
things, like silver or gold, from your aimless conduct
received by the tradition from your fathers, but with the
precious blood of Yahu(ah)shua, as of a lamb without
blemish and without spot."
Because Yahu(ah)shua is the kinsmen redeemer for both
Jew and Gentile, those whom He has redeemed are now His
servants. Those who wish to follow him will truly convert to
the faith given to them.
Rom.6:16-18,20,22
"Do you not know that to whom you present yourselves
slaves to obey, you are that one’s slaves whom you obey,
whether of sin to death, or of obedience to righteousness?
"But יהוה (Yahu(ah)) be thanked that though you were slaves
of sin, yet you obeyed from the heart that form of doctrine to
which you were delivered. And having been set free from
sin, you became slaves of righteousness. .. For when you
were slaves of sin, you were free in regard to righteousness. .
. - But now having been set free from sin, and having become
slaves of יהוה (Yahu(ah)), you have your fruit to holiness,
and the end, everlasting life."
So now, we are the slaves, or servants of יהוה (Yahu(ah)),
and we have life more abundantly. Therefore we are to
praise יהוה (Yahu(ah)) and serve Him continually.
Matt.11:30
"For My yoke is easy and My burden is light."
The final step of this scenario is yet to be played out. We are
servants of Yahu(ah)shua in this life, but when He returns it
will be the year of the Great Jubilee. At that time, all of those
who are redeemed, and are servants of Yahu(ah)shua , will
return to their original inheritance and be set free.
Lev.25:10
"And you shall consecrate the fiftieth year, and proclaim
liberty throughout all the land to all its inhabitants. It shall be
a Jubilee for you; and each of you shall return to his
possession, and each of you shall return to his family."
What was the original inheritance of mankind? It was the
sinless state in which Adam and Eve were created. It was the
Garden of Eden in which they lived. What will be our new
inheritance? It will be a world where even the nature of the
carnivorous animals will be changed so that the calf can lay
down with the lion and not be devoured. It will be a time
when all the world will live by the instruction (Torah) of יהוה
(Yahu(ah)).
It will be a time of complete Grace.
Yahu(ah)shua
Eloneinu Yahu(ah)shua HaMashiyach
In His Name
blessed be, in His name
bless יהוה' ,be with you.' and they answered him יהוה'
you.' "
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when
they heard that Yahu(ah)shua (
passed by, cried out, saying, Have mercy on us, O ( יהושע
Ben David. And [thou] , יהוה
Yahu(ah)shua stood still, and called them, and said, What
will ye that I shall do unto you?
They say unto Him, יהוה , that our eyes may be opened.
So Yahu(ah)shua 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 יהוה
keiYAH
nätzräya
Remember me and pray for me that יהוה 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 Ruakh (spirit))ual work):
what a scandal is it for a
man to traffic with gifts which he pretends, at least, to have
received from the Ruakh
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
Eloneinu Yahu(ah)shua HaMashiyach be with your
Ruakh