Zekeniam Y’Ishra’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
(AHaYaH (He was), HoYAH (He is), and YihYAH (He will be).
ב
There seems to be some confusion with my spelling of
Y’Ishra‘al, in the believe that al stands for Allah, if you
look at the word Y’Ishra’al ; The Y is the stick pictured
at the beginning and represents the House of Yosef and
the house of YahuwDah; The ISH is the name for man
who’s Covenant is with Ra ( YHWH) who is Al ( aleph)
( I AM HE)
ב
YaHuWaH ב
Devarim 6:4
Hear, Y’Ishra'al: YHWH is our Aluahiym! YHWH Is One!
Devarim 6:5
And you shall love [long for] ALuaHiYM with
all your heart, and with all your being, and with all your might. (me'ode)
ב
My Memorial for generation after generation.”
Shemot 3:13-16
This is MY NAME for ever,
Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob
[Yaccob], 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,
was not well known (famous) to them.
ב
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)
ב
(in His Name)
[Yah -hoo-Wah]
is the Name of the Creator.
ב
(YâHuWsHúa`) is His Son
[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"
Means Set-apart, Pure.
(Qodesh) also means "Set-apart"
Raukh (Raukh) 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
ב 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
Of Y’Ishra’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.”
ב
With this in mind, heart soul and strength let us study together in the
Raukh
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.
If the Raukh of
Has moved your Raukh to seek out his word
www.slideshare.net/Keiyah
Before the study I wish to point out that only the WORD is the
TRUTH, be it days, months, years, hence the calendar is “sola
Scriptura” based.
http://www.slideshare.net/keiYAH/the-scriptual-calander-2015-
updated
Dan_7:25
And it shall speak words opposing the Most High, and it will wear
down the pure ones of the Most High Ones, and it will try to change set
times (Festivals) and Law, (Lawlessness) and they shall be granted into
its hand for a time and times and half of a time.
And then I will profess to them,
‘Never did I acknowledge you: even if you are on My lap and do not do
the will of My Father Who is in heaven, out of My lap will I cast you
away! Depart from Me, all ye workers of Lawlessness!’
So that in them is fulfilled the prediction of Yshá`Yâhuw, which says:
“You shall surely hear, but you shall not understand; and you shall
surely see, but you shall not perceive! For the heart of this people has
grown thick, and they do hardly hear with the ears, and they have shut
their eyes, lest they should see with their eyes, and with their ears
they should hear, and their heart should understand, and they should
return to Me and I should cure them.
The Hebrew Bible is fully aware of that. Deuteronomy declares the
worship of sun, moon,
and stars as allotted by
that is to all the other peoples
Dev 4:19.
And lest thou lift up thine eyes unto Shomayim, and when thou seest
the
Shemesh, and the yarei'ach, and the kokhavim, even all the tz’va
HaShomayim, shouldest be driven to hishtachaveh (bow down, worship)
them, and serve them which Hashem Aloheicha hath divided unto kol
HaGoyim under kol HaShomayim.
Duet 4:19
"or lest you lift up your eyes to the heavens and see the sun, the
moon, the stars, and all the armies of heaven, you should be impelled
to bow down to them or enslave yourselves to these [things] that
has apportioned to all the nations under the whole heaven;
Anyone can see the heavenly bodies, but we have heard from
There is no “hard copy” of Him! People want something they can
identify with, which is what makes the “YHWH-man” concept so
attractive, because it makes them think they can be YHWHs too. We
can only understand what
Allows us to know about Himself, and we cannot control what we cannot
comprehend. Apportioned: divided, assigned, distributed; Aramaic,
"designated to serve". I.e., He gave them to all the nations and they
are common (contrast v. 20).
But none of them is to be identified specifically with
Dev 4:20
But Hashem hath taken you, and brought you forth
Out of the iron furnace, even out of Mitzrayim, to be unto Him an Am
Nachalah (a people of inheritance), as ye are yom hazeh.
"But
has selected you, and brought you out from the crucible of iron--from Egypt--to become His own--for the purpose of being a people [that are His own] prized
possession, just as [is the case] today."
Any wood placed into a furnace for smelting iron would be consumed
immediately. Egypt completely used them up, while feeding them—like
pack animals. Even the products forged of iron there—chariots—were
used to kill them. Now they were going to a place that would serve
them rather than consuming them. Nothing in the Tabernacle was
made of iron;
Had no use for it at this point. Prized possession: How awesome! Why
throw away such a rare privilege and settle for something that the
nations all stoop to--nations that He considered a mere drop in the
bucket in comparison
Yeshayah40:15?
Surely the Goyim are like a drop in a bucket, and are accounted as dust
of the scales; surely He taketh up the iyim (islands) like fine dust.
Isa 40:15
See, nations are as a drop in a bucket, and are reckoned as dust on the
balance. See, He lifts up isles as fine dust.
Today we see the illegitimate worship of these celestial bodies, within
those who claim to WORSHIP
How many more times will Y’Ishra’al turned to
HIS CREATION and not their CREATOR
Melachim Bais 23:5,
And he did away with hakemarim (the idol priests), whom the Melachim
of YahuwDah had ordained to burn ketoret in the high places in the
towns of YahuwDah, and in the places around Yerushalayim; them also
that
Burned ketoret unto Ba'al, to the shemesh, and to the yarei'ach, and to
the mazalot (constellations) and to all the Tzeva HaShomayim.
2 kgs 23:5
And he put down the black-robed priests whom the sovereigns of
YahuwDah had appointed to burn incense on the high places in the
cities of YahuwDah and in the places all around Yerushalayim, and those
who burned incense to Baʽal, to the sun, and to the moon, and to the
constellations, and to all the host of the heavens
Melachim Bais 23:11
And he took away the susim that the Melachim of YahuwDah had
dedicated to the shemesh, at the entrance of the Beis Hashem, by the
chamber of Natan-Melech the saris, which was in the colonnades, and
set eish to merkevot
Hashemesh.
2 Ki 23:11
And he did away with the horses that the sovereigns of YahuwDah had
given to the sun, at the entrance to the House of
By the room of Nathan-Melek ̱ the eunuch, that were in the court. And
he burned the chariots of the sun with fire.
Yirmeyah 8:2
And they shall spread them out before the shemesh, and the yarei'ach,
and all the tz'va haShomayim, whom they have loved, and whom they
have served, and after whom they have walked, and whom they have
consulted, and whom they have worshiped; they shall not be gathered
up, nor be buried in a kever; they shall be like domen upon the surface
of ha'Âthâ´m ah.
Yirmeyah 8:2 ;( modern version)
And shall spread them before the sun and the moon and all the host of
the heavens, which they have loved and which they have served and
after which they have walked, which they have sought, and to which
they have bowed themselves. They shall not be gathered nor buried;
they shall be for dung on the face of the earth.
And He brought me into the khatzer Beis Hashem hapenimit [i.e., the
Court of the Kohanim], and, hinnei, at the petach (entrance) of the
Heikhal Hashem, between the Ulam and the Mizbe'ach, were about five
and twenty ish, with their backs toward the Heikhal Hashem, and their
faces toward the east; and they bowing down toward the east
worshiping the sun.
Ezek 8:16
And He brought me into the inner court of the
House of
And there, at the door of the
Hĕk ̱al of
Between the porch and the altar, were about twenty-five men with
their backs toward the
Hĕk ̱al of
And their faces toward the east, and they were bowing themselves
eastward to the sun.
Yet in the creation story these celestial elements are simply taken as
creatures like any others
Any word Highlighted is a point to ponder the treasure hidden in
scripture
"The heart is deceitful above all things, and desperately wicked...."and
"...the carnal mind is enmity [hostile] against YHWH; for it is not subject
to the law of YHWH, neither indeed can be"
The heart is more insidious than anything [else], and it is woefully
incurable; who can decipher it?
Insidious: sly, slippery, deceitful; it will lie to you more than haSatan
will! Contrast this with today’s popular philosophy of
“Following your heart”.
Since the mindset of the flesh is one of enmity against YHWH, for not
only it is not submissive to YHWH's law;
It is not even able to be!
This explanation of the limitations of human religion unaided by YHWH’s
intervention accounts for Sha’ul’s lack of success
Romans Chapter 7
Rom 7:1.
Or are you ignorant, brothers and sisters (because I am speaking to
those who are knowledgeable in legal matters) that the law holds dominion
over a man only as long as he is alive?
Legal matters: or, the Torah (in particular).
As men. YHWH made man capable of moral government; he was naturally
bound to obey the will of his Maker. The moral law: perfect obedience to
this law could never entitle him to any greater degree of happiness, yet
YHWH was pleased to super add a promise of everlasting life upon
obedience, to which He annexed His awful sanction, “In the day that thou
sinneth, thou shalt surely die.” This is what we call a covenant: as such it
was proposed on the part of YHWH, and it was accepted on the part of
man. Now as this covenant was made with Âthâ’m as the federal head, so
all men are naturally under it.
Rom 7:2.
What I mean is that the married woman was bound to her husband for as
long as he lives, but if the husband dies, she is released from "the law of
the husband".
Husband: Aramaic, master.
As sinners. In this view sinners are under the law as a broken covenant,
which therefore can afford no relief to them that seek salvation by it
Y'hoshua 1:8
This legal document of the Torah must not recede from your mouth, but
you must muse on it by day and by night, in order that you may be careful
to act in accordance with all that it written in it, because then you will
advance your march and then you will cause [them] to act prudently.
Has Moshe (torah) brought man out of Egypt so YaHuWsHua leads us to
the Raukhual Kingdom?
Rom 7:3.
Thus, while the husband is alive, she will be called an adulteress if she
becomes another man's, but if the husband dies, she is released from the
law, and is not an adulteress if she becomes another man's.
The Torah addresses the nature of the first Âthâ’m
(Nature means the physical world and everything in it)
Bber 2:7
And YHWH Aluahiym formed the Âthâ’m (ah) out of dust from the
ground, and breathed into his nostrils breath of life. And the
Âthâ’m(ah) man became a living being.
(ah being the need to breathe)
1Co_15:44
it is sown a natural body, it is raised a Raukhual body; there is a natural
body, and there is a Raukhual body. The Raukhual, however, was not first,
but the natural, and afterward the Raukhual.
And Aluahiym said, “Let Us make Âthâ’m in Our image, according to
Our likeness, And Aluahiym created the Âthâ’m in His image, in the image
of Aluahiym He created him (both) male and female He created in Him.
Âthâ’m= tselem
צלם
tselem
Tseh'-lem
From an unused root meaning to shade; a phantom, that is, (figuratively)
illusion, resemblance; hence a representative figure, especially an idol: -
image, vain shew.
The Law is Raukhual not physical it cannot be written on the human heart,
but on the Raukhual mind, if indeed the very Rúakh of YHWH lives with in
you
For as many as are of the works of the law are under the curse: for it is
written, Cursed is every one that continues not in all things which are
written in the book of the law to do them. But that no man is justified by
the law in the sight of YHWH, it is evident: for, the just shall live by
faith. And the law is not of faith: but,
The man that does them shall live in them
(Repent, Believe and be Immersed, that you too will receive the Raukh
HaQodesh within you,
This is what he meant when he said
And Yâhuwshúa`, seeing him, that he responded intelligently, said to him:
You are not far from the Kingdom of YHWH.” And no one dared to
question Him anymore.
The kingdom of light rests within you and you sit no longer in the dark
You walk in darkness, because the light shows your sins, and the penalty is
Death
Therefore YaHuWsHua spoke to them again, saying, “I am the light of
the world. He who follows Me shall by no means walk in darkness, but
possess the light of life.” who alone has immortality, dwelling in
unapproachable light, whom no one has seen or is able to see, to whom
be respect and everlasting might. Amĕn.
1 Tim. 1:9
Discerning this: that the Law shall not be applied against a righteous one,
but rather against those lawless and insubordinate, irreverent and sinful,
against those impure and heathenish ones, against father-murderers and
mother-murderers, against murderers of man,
But now there is a second Âthâ’m .
1 Qorinthíym. 15:45ff
45.
Thus also it has been written of the first human:
“…And ’Âthâ´m became a living nephesh (self):”
Bber 2: 7
. And YHWH Aluahiym formed the man [Âthâ’m] from the dust of the
ground, and breathed into his nostrils the breath of life, and the man
came to be a living soul.
So the last ’Âthâ´m became a life-making Raukh.
1 Qorinthíym. 15:46.
Nevertheless, the body of the Raukh was not first, instead the body of
the self, then the body of the Raukh!
1 Qorinthíym. 15:47.
The first ’Âthâ´m is made of dust from the earth, the second ’Âthâ´m is
YHWH from the heavens.
1 Qorinthíym. 15:48.
Such as was he who is made of dust, as such also are those made of dust;
and such as is He Who is over the heavens, as such also are those over
the heavens.
1 Qorinthíym. 15:49.
Yet just as we bore the image of the one made of dust, we shall also bear
the image of the One over the heavens.
Rom 7:4.
So then, my brothers and sisters, you were made dead with regard to the
Torah through the meshiakh body, so that you could come to belong to
another to the One who was raised from the dead, in order that we might
bear fruit for YHWH.
Dead with regard to the Torah: i.e., freed from the need for it to stir
up sin in us and bring a penalty. (v. 5) meshiakh body: i.e, on the execution
pole, but also, when we live as members of YHWH’s Body instead of
thinking of ourselves as individuals, we become too busy doing what is
right to have any time to do wrong. Belong to another: with nothing,
however holy, standing in the way. An Y’Ishra’alite man is permitted to
remarry the same woman as long as she has not married another man in
the meantime.
Deut. 24:1
. "When a man has taken a wife and married her, and it comes about that
she finds no favor in his eyes because he has found something indecent in
her, then he may write her a document of severance, place it in her hand,
and send her out from his house,
To "take a wife and marry her" is not redundant. The first stage is the
betrothal, which normally takes place a year or two before they actually
live together. The betrothal is not mere engagement; it takes a bill of
divorce to break it. Most from the Northern Kingdom have drawn our
ideas about divorce only from the New Testament without the Torah
background required to understand it properly. We do not want to take it
so lightly that we engage in divorce parties complete with divorce cakes,
as some now do, but neither should we consider the subject so taboo that
we fail to deal with some very real situations where common sense tells us
it is the only feasible option, as in cases of abuse or promiscuity involving
life-threatening sexually-transmitted diseases. Divorce is rarely a
positive experience for the parties involved. It can especially destroy
children’s sense of security and leave them with long-term scars. So it is
not something for which anyone should give blanket approval. Yet neither
should we ostracize those who have gone through it for what may be
legitimate reasons. We have to know both what Torah really says about it
and what YaHuWsHua actually meant when he gave his well-known
judgments in this regard. There are also keys in those passages and in
these verses to how a couple can fix a marriage that seemed broken
beyond repair. Something indecent: literally, uncovered or naked, and in
Torah to uncover someone’s nakedness is an idiom for having sexual
relations with them. This is not granting permission to divorce a wife
that he finds is not a virgin after all; that was already addressed in
22:20-21, which says she should be stoned, so he could not merely divorce
her. The phrase “comes about” suggests that this comes later in the
marriage. Yet the procedure for a husband who suspects that his wife has
cheated on him is found in Numbers chapter 5. It may be a case in which
there might appear to be condemning evidence, if YHWH does not provide
two witnesses, it indicates that He has chosen in this case to have mercy,
for she is not officially established to be an adulterer in the eyes of the
nation. The phrase “finds no favor” indicates that there is room for
mercy here, for the root word for the term “favor” means “bending over”
(i.e., “backwards”). One might choose to divorce her, but he does not have
to. A key to how it was interpreted is that the term for “something
indecent” literally means “an uncovered word”--a word that is not
“dressed” properly. A word in season is a wonderful thing, as many
Proverbs say, but one out of season—one not properly restrained when it
should be, one that gives evidence that what is really in her heart is not
her husband’s needs, but only her own wishes. In the context of
marriage, it might mean one who greets her husband after a hard day’s
work with complaining or nagging. She has uncovered something about
herself that she should have at least left until later. Even this was
considered grounds for divorce in YaHuWsHua’s day. This “indecency” was
interpreted according to one’s own eye—i.e., however one wished to
interpret it, even if she simply burned his dinner. One’s eye is the window
on his heart, so if he wants to divorce for so trivial an offense, it shows
that his eye is on self rather than his spouse. YaHuWsHua upholds
adultery as the only legitimate reason for divorce (Mat. 5:31ff). When he
says “whoever marries a divorced woman”, in the context of Torah, he
must mean “whoever marries a woman whom he himself married and
divorced previously”. Apparently some P’rushim heard what he said,
because they used his own words to test him in regard to what was
apparently a great controversy. (Mat. 19:1-12) He had already won the
argument when he asked, “Have you not read…?” Where Torah speaks,
one need not give an opinion. He referred them back to Bber 2:24—to
YHWH’s intent from the beginning, the older Torah that predates Sinai,
not just what Moshe permitted because of our hardness of heart. His
students, from the coarser part of society, respond by saying that if one
is “stuck” with his wife, it would be better not to get married. He says
this will not work for everyone, though there are some who have made
themselves eunuchs for the sake of the Kingdom. In the context of 23:1,
he can certainly not mean that one should be celibate to concentrate on
“full-time ministry” (for this has mainly led to pedophile priests). Rather,
“If you are going to look at it in such a selfish way, yes, for the sake of
your children and the rest of Y’Ishra’al, please don’t marry anyone!” But
if you did wait for the one YHWH created specifically for you, then go to
whatever length it takes to make the marriage work. YHWH tied Himself
in pretzels and still told Y’Ishra’al, “Come back, if you will repent.”
(Yirmeyahu 3:1-8; Hoshea 2) So Y’Ishra’al can return to her “Husband
from the beginning”, for we never married another; even the Church does
not want to be called pagan, though she constantly whored around with
paganism. Forgiveness is therefore an option in this case. Since the
term for adultery can also mean idolatry, a spouse refusing follow YHWH
is an allowable cause for divorce, per Ezra 10:18ff, where priests were
required to put away the foreign wives (who remained pagan) that they
had taken after the exile.
Deut. 24:2.
"and after she has left his house, she may go and become another man's
wife.
While this allows for more causes for divorce than the Church does,
YaHuWsHua brings great balance for our day as well, when many assume
they will need a “starter marriage” to make their mistakes, and later find
the right mate.
Deut. 24:3.
"But if the latter husband despises her and writes her a document of
divorce, places it in her hand, and sends her out of his house--or if the
latter husband, who took her into his household, dies--
There are very few other things in Torah that we are commanded to put
in writing. But a prerequisite for any legal divorce according to Torah is
that she must be served with papers for this, though there is no such
requirement if she is to be stoned to death! This shows how serious
YHWH is about what He has joined together. He makes us go to great
trouble, even great expense (if one has to hire a scribe) so that we will
think twice about making such a move casually. Many wives have been left
in very bad situations because their husbands did not provide them with
such a document. If they abandon their responsibility in this regard, they
should not be protected by Torah; if they have made themselves
unavailable, it is our opinion that the authorities who do follow Torah
should write the document on her behalf so that the wife can begin to
move on.
Deut. 24:4.
"Her first husband, who sent her away, may not take her again to be his
wife, after she is defiled, because that is a disgusting thing to YHWH;
you must not bring guilt upon the Land which YHWH your Aluahiym is
giving you as an inheritance.
Defiled: the same word as “ritually unclean”, which is a picture of
selfishness. How we handle the marriage relationship can even adversely
affect our relationship with the Land of Y’Ishra’al. She now has two
divorce documents that say, “Do not come back to my house.” After the
second husband has found her indecent, there are also two witnesses to
the fact that she has proven to be selfish in multiple contexts. She is
only about what she wants, not about the marriage. It would be foolish to
take her as a wife. YHWH is protecting us even from our own preference
for mercy. There is special significance to the requirement that both
stages of marriage have taken place before it becomes wrong to remarry
the same woman, because YHWH Himself divorced Y’Ishra’al (Yirm. 3:8),
but it was only in the betrothal stage. Also, as Hoshea 2:2ff shows us,
there is a difference between whoring with other men and committing to
them in marriage. Y’Ishra’al never married another, but kept flitting
from one to another, worshipping anything and everything. Hoshea was
told to marry such a woman, so this is allowable. The House of Y’Ishra’al
had not had such a “second witness” put in writing what YHWH did once,
so He is still within His own commands if He takes us back. (Hoshea 1:10)
As Hoshea was told to take his wife back home but not live with her as a
wife for a long period (Hos. 3), Y’shua had come to bring YHWH’s wife
back into the household. (Eph. 2:19) The sentence of “No pity” was up, but
not until much later when the second sentence of “not being My people”
was up would the wedding come, when we again call Him “my man” instead
of “lord”. (Hos. 2:16) The certificate of debt (both the original contract
by which our unfaithfulness could be measured, and the divorce
document) was taken out of the way through Y’shua. (Col. 2:13-14) How?
In ancient Y’Ishra’al when a man went to war, he wrote a divorce
document and left it with his wife in case he should die in battle and his
body not be found, in which case she was free to marry another. (Avi ben
Mordechai) YaHuWsHua s body was not found when searched for after
His death “in battle”, and thus the covenant could be renewed as a clean
slate. Y’Ishra’al could have a “new” husband—though He was the same one-
-but with all of our past offenses erased. (Heb. 9:15)
Rom 7:5.
For whenever we [operate] in the flesh, the sinful passions in our
members are aided by the Torah in bearing fruit [that leads] toward
death.
Flesh: not to be equated with the physical body, but the mere natural
power of our fallen human nature, which falls short (3:23; 8:1) even if the
intent is to do right. Aided: Aramaic, exhorted, i.e., even encouraged. (vv.
7-8)
Rom 7:6.
But now we have been released from the Torah by dying in relation to
that which firmly kept us in its possession, so we can serve in the newness
of Raukh, and not in the old [manner]—that of letter.
Released: or cut loose; had it nullified toward us. From the Torah: not its
true standards but its obligation to punish us for sinning (Gal. 3:24-4:2).
That which firmly kept us in its possession: sin, not the Torah. Not in…
the letter: a Hebraic idiom for “not so much in the letter as in the Raukh
(intent) behind it”, for the letter does define HOW to love one another,
through concrete examples for which we will find many new, unwritten
parallels as we understand the point behind them. The Raukh is the Torah
also, but it is its heart (animating force), without which the mere letter is
indeed a lifeless shell that has the result described in verses 7-11. Notice
that it was not the Torah that died, but we, as meshiakh Body, died, so
that sin, which held us captive and had a right to because the Torah said
we were guilty and deserved death, would no longer have any claim to us.
I.e., our one-time past relationship to the Torah, under which we were
condemned, was severed by the death of the Meshiakh, for it was as if we
were executed for our infractions when He was, in our stead.
Rom 7:7.
What should we say, then? "The Torah is in error"? Never! Still, I would
never have known what sin was, except by means of Torah. For example, I
did not understand that there was such a thing as covetousness, except
that the Torah said, "You shall not covet." [Exodus 20:14]
Covetousness is not a tangible thing (though in Aramaic it is called
“panting” here, which clarifies the concept). As a sin chiefly of the mind,
it might be overlooked. But enter Torah, and we know what is forbidden.
As Âthâ’m and Chavvah did not know there could be such a thing as evil
(which also has no substance as such), until there was an occasion to
contrast it with something else (the knowledge of good and evil), the
Torah brought to our attention the potential for getting off track, and
showed us that there was an (albeit perverse) alternative to the
straightforward truth we had known. It made us curious about what was
on the “other side of the fence”, and this became an obsession until we
found out what it was, even though it was not only disappointing but also
hurtful once we tried it. Childhood ignorance is lost once one knows the
law that is designed to teach us to make distinctions (Lev. 10:10). Y’shua,
given the same choice, went from being innocent to being righteous, while
Athâ´m went from innocent to guilty. But covetousness even corrupts
religious desires--wrong motives for doing right, such as Raukhual pride,
rivalry, or trying to "score points" with YHWH.
Rom 7:8.
In other words, sin, taking occasion through the commandment, was
empowered to produce in me every sort of coveting.
Taking occasion: using as its base of operations. A commandment can
arouse a latent potential for sin by its very suggestion of what should not
be done (arousing latent evil by its very suggestion of sins we might never
have imagined otherwise), as the same sun that makes flowers fragrant
brings the foul steams of the dunghill to the surface. (Henry) It has the
same effect as eating the forbidden fruit, not because it is evil, but
because it opens our eyes to the possibility of things being abused (itself
a form of death), and thus ruins us for any nobler use until the solution--
true, deep-heart atonement--is accepted.
Rom 7:9.
[You could say] I was "alive" then, apart from the Torah, but with the
coming of the commandment, the sin revived, and I "died",
Alive: since where there is no law, there can be no violation. (4:15) Then:
i.e., the theoretical time (though not literal in Paul’s life) before he was
made familiar with the Torah.
Rom 7:10.
and the commandment that was designed [to bring] life turned out in my
case to [be bringing] death,
Bringing death: as a body is further inflamed by a medicine that is not
strong enough to carry away its disease. We spoiled even the Torah when
we, in our fallenness, got our hands on it, so we had to be separated even
from it so that we could be re-formed and re-created. The Torah is
known in mystical circles as the garment that merely enwraps (thus taking
the shape of) the Man it covers, but if we focus too strongly on the
garment (which also must be laid aside if there is to be intimacy with the
true husband), it too becomes idolatry, and we defeat the entire purpose.
Therefore YHWH went back to the drawing board and renewed the
covenant in different terms, though its content and purpose, when put
back in the proper order, were the same as ever.
Rom 7:11.
because sin, seizing the occasion through the commandment, deceived
me, thereby killing me.
Deceived: or, misled (due to our faulty understanding of what the Torah
was aiming at). This pattern is repeated every time Torah throws light on
another way we fail to line up with YHWH's standard. It topples us from
our sense of being in “good standing” and forces us to seek the power to
love YHWH which only He can give when we come to Him for mercy.
Rom 7:12.
Thus the Torah is indeed holy, and the commandment, holy and just and
right.
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 YHWH, not becoming a substitute for
Him), but with amnesty for the past, a fresh start.
Rom 7:13.
Has what is right, then, come to mean death for me? May it never be!
Rather, the sin, in order that it could be brought to light and shown to be
sin, has produced death for me through what is right, so that by means of
the commandment the sin might come to be seen for what it is—sinful
beyond measure.
We can no longer make excuses once it exposes our motives. The true
standard is made clear through the Torah, though other nations who are
not designed to be His intimate people might go happily on their way
thinking they are guiltless. But all through the Scripture we are reminded
that they live pointless lives in which, in the words of the Shakharit
(dawn) prayers, “most of their deeds are desolate and the days of their
lives are empty before You. The preeminence of man over beast is non-
existent, for all is vanity.” Right: or beneficial; Aramaic, sin, seen as sin,
by the graced perfected death in me that is especially condemned by the
commandment.
Rom 7:14.
For we know that the Torah is Raukhual; however, I am [still] carnal,
having been sold into [slavery to] sin—
Rom 7:15.
indeed, I don't even understand my own behavior, because I [end up]
doing what I do not want to do, but the very thing I hate—that's what I
[find myself] doing!
No matter how high our ideals, we are not equipped to live according to
the laws of a pure nature when we ourselves are corrupt.
Rom 7:16.
However, if "what I don't want [to do is exactly] what I do", then I am [in
fact] in agreement with the Torah—that it is [eminently] praiseworthy.
I concur wholeheartedly, but the fallen nature renders me unable to
respond to this new upward pull because of the greater natural strength
of the evil inclination which, like a Raukhual law of gravity, is also present.
The Torah's failure to justify us before YHWH lies not from any defect
in the teachings themselves, but in us who misuse them. (Berkowitz)
Praiseworthy: Aramaic, beautiful. Again, this is Paul’s root opinion about
the Torah, by which we must interpret all his other statements!
Rom 7:17.
In this case, it is no longer I who am acting; rather, the sin that inhabits
me [is what is working through me].
Inhabits: Aram. Dominates, as a slave master who can order one to act
against his better judgment. Enchained to Âthâ’m ’s mutated genetic
makeup, our habits are still evil, but once we agree with YHWH’s verdict
and stop trying to justify ourselves, we receive a new option, though the
old is still with us until physical death frees us from it.
Rom 7:18.
Thus I know that nothing useful resides in me—that is, in my natural
constitution—because the desiring to do [what is] beneficial is present
with me, but to accomplish it, I find no [power within myself],
Nothing useful resides in me: Lamsa renders the Aramaic, “Yet I know
that it does not fully dominate me.” Present with me: near at hand, yet
still just out of reach—an excruciating source of frustration. (v. 24)
Aramaic, easy (simple) for me.
Rom 7:19.
because I do not do what I wish (the beneficial); rather, what I do not
wish to do (the evil) is just what I [find] myself [actually] doing.
Rom 7:20.
But if "I" do what I do not really wish to do, then it is no longer my real
self who is perpetrating it, but rather the sin that resides within me
initiates it.
The new nature remains entrapped by our bodies' remaining weakness,
but YHWH no longer counts this our truest self-see 8:1,2; He does not
recognize us as the ones living out our old tendencies, but lays the blame
on the slave master who gave the orders, as the higher-in-command is
considered the real war criminal, not the one forced to carry them out.
Rom 7:21.
Consequently I find it to be a law that although I am the one desiring to
do right, the evil inclination is nearer at hand—
Law: here, an operative principle, not a command, though using the same
term heightens the sense of tension between our natural inclination and
YHWH’s requirements. Stern renders it, “a kind of perverse ‘torah’.”
Nearer at hand: distracting me from what I really want to pay attention
to. It is our “nearer kinsman” that stands in the way of a better one
redeeming us. (Ruth 3:12)
Rom 7:22.
for according to the inward man I delight in YHWH's Torah,
Rom 7:23.
but I see another principle at work in my bodily members—having waged
war against the principle by which my mind [operates], and taking me
captive through the principle of sin that exists within my members.
Principle: or “law”, the same word used here for Torah. Mind: reason,
capacity for Raukhual truth, higher powers of the soul to recognize the
right and hate the evil.
Rom 7:24.
What a miserable man I am! Who will rescue me from this body that is
given over to [what only brings] death?
Miserable: wretched, troubled, afflicted. Rescue me: or, draw me to
Himself. Given over to: or sold into slavery to “this whole morbid package
of frustrating tendencies”!
Rom 7:25.
I thank YHWH, [it has been accomplished] through YaHuWsHua the
Meshiakh, our Master! Consequently, then, I myself truly serve the law of
YHWH with my mind, though the flesh [may still operate according to]
the principle of sin.
What was accomplished? The severance from the penalty in the Torah
for what our natural inclinations still tend toward. Serve: or submit to,
yield obediently to.
Enmity: in Aramaic, the word is the equivalent of the Hebrew Ba’al-
zebub. Able: The same term used of one faction in the debate Sha’ul is
addressing here (ch. 14-15).
Human nature can be defined as vanity, lust and greed toward self -- and
as jealousy, envy, hostility and resentment of authority against others.
We shall never have real utopia on earth until human nature is changed,
and that human nature -- assisted by Satan and his Raukhual realm -- is
the cause of all this world's evils. Although man cannot change his human
nature, YHWH Äluahiym can -- and will! This is exactly what YHWH is
going to do when He returns to this earth and rules from Yerushalayim,
Those who choose to follow the King of this kingdom choose to put self to
death. This is called repenting. When they repent, their King lavishes on
them His holy Raukh. Then we read in Disclosure 20 that Satan will be
bound for 1,000 years and no longer able to influence mankind: "He [an
angel] laid hold of the dragon, that serpent of old, who is the Devil and
Satan, and bound him for a thousand years; and he cast him into the
bottomless pit, and shut him up, and set a seal on him, so that he should
deceive the nations no more till the thousand years were finished"
(Disclosure 20:2-3). With human nature changed and Satan's influence
removed, the prophet Yeshayahu predicted that the tribes of Yaccob will
be a light to the nations, and will carry YHWH's salvation to the ends of
the earth
(Yeshayahu 49:6).
As the restored tribes of Jacob live in obedience to the commands of
YHWH Äluahiym and the Meshiakh, they will demonstrate the life that
Y’Ishra’al was always meant to live. They will exhibit a culture that does
not come from the world around them and is not a reaction to it. Their
way of doing business, their art and music, and the festivals that
celebrate their dependence on their Creator will be given to them from
YHWH's throne in Jerusalem and will have a radically different quality
from the culture that surrounds them (Colossians 2:16-17). Every part of
their life will be focused toward the goal of being worthy to be under the
rule of the Stone Kingdom.
These tribes of Jacob will be standing on an unshakable foundation. The
Äluahiym of heaven will give them a way of life that does not pass away, a
way of life that can be passed on from generation to generation. Even
their obedience to the divine command that Y’Ishra’al should let their
land rest one year out of every seven (Leviticus 25:1-10) -- a command
which Y’Ishra’al of old never obeyed (II Chronicles 36:21) -- will prepare
them to live a life that overflows with abundance. "I will call for the grain
and multiply it, and bring no famine upon you. And I will multiply the fruit
of your trees and the increase of your fields, so that you need never
again bear the reproach of famine among the nations" (Ezekiel 36:29-30).
While the physical aspect of this kingdom will take the form of the
restored tribes of Jacob, those ruling over them will be the resurrected
saints of YHWH Äluahiym – Dani’al's Stone Kingdom. "...on whomever this
stone falls it will scatter him like dust" (Matthew 21:43-44). This is a
clear reference to Daniel's prophecy. The Stone Kingdom will be raised up
in this age like a stone cut out of the mountain without hands.
This then is the message of the prophets for the end times. Dani’al,
Yeshayahu, and YaHuWsHua the Meshiakh all point to the one life, the
one culture, the one kingdom that will survive. If men derive any other
message from the prophets and use it as an excuse for pursuing a course
of their own invention, their plans will perish. It does not matter if they
react militantly against the governments of this world or try to influence
and dominate those governments, their agenda will perish. Only those
whose life is based on the Raukh of YHWH Äluahiym, who live the
demonstration of the coming age, will endure. Whoever is truly looking to
the prophets for direction -- for a way out of the destruction and
corruption of today -- will only find it in this unshakable kingdom
(Hebrews 12:28-29).
At the in-gathering of Nation of Y’Ishra’al YHWH states:
Then I will take you out from the nations, and collect you from all the
lands and bring you into your own Land, and I will sprinkle pure water over
you and you will be purified from all your defilements and I will
ceremonially cleanse you from all your rolling idols,and I will give you a
renewed heart and I will put a renewed Raukh (Raukh) in your innermost
part, and I will remove the stony heart from your flesh, and give you a
heart of flesh.
Heart of flesh: i.e., one that is sensitive and pliable, not callous and all
but dead.
Then I will bestow My breath on your innermost part, and ordain that you
will walk within My prescribed limits, and you will guard My legal
procedures and carry them out.
Bestow my breath (or Raukh): as in
Bber 2:7
And YHWH Aluahiym formed the Âthâ’m (ah) out of dust from the
ground, and breathed into his nostrils breath of life. And the Âthâ’m (ah)
man became a living being.
and
Yâhuwchânâ´n 20:22-23.
And having said this, He blew on them and says to them: “Receive ye the
Raukh of the Pure One; The sins of whomsoever ye may release from
them are released from them; the sins of whomsoever ye may hold them
to, they have been retained!”
YHWH be with you.' and they answered him, YHWH bless you.' "
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they heard
that YâHuWsHúa` passed by, cried out, saying, Have mercy on us, O
YHWH, [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,
YHWH, 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 YHWH
GO I
keiYAH
nätzräya
Remember me and pray for me that YHWH 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
(Raukhual 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
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