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.”
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Transcript
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.
.ELOHEI 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.
חטא
chata'
is from the wording
חטאה חטאת
chatta'ah
an offence
Sin is described in the Scriptures as transgression of the law of יהוה
1 Yochann 3:4
"Everyone who sins breaks the law; in fact, sin is lawlessness."
all mankind is under the law of יהוה , which still remaineth in force as an inviolable
rule of righteousness. That man is יהוה’s creature, and therefore His subject. The
subjection of man to יהוה is built upon his absolute dependence upon יהוה, both as to
creation and preservation. Man being יהוה’s subject, hath a certain law given to him,
which doth require obedience from him, and doth determine his duty, particularly
wherein it shall consist
Mic 6:8
Higid lekha adam ma-tov uma יהוה doresh mimkha ki im-ashoot mishpat veahavat
khesed vehatznea lekhet im-Eloheikha:
He has declare to you: O man, what [is] good; And what does יהוה require of you
But to do justice, and to love kindness, And to walk humbly with your Elohim?
Man being under a law, should be very tender of breaking or disobeying it, for יהוה
never dispenseth with it, as it is purely moral, and standeth much upon keeping up
His authority; which may appear by these consideration. If man could have kept it,
he would have gotten life by it; that was יהוה’s first intention; and the reason why it
succeeded not was through our sin. In that יהוה would not release the penalty of the
law, nor pardon any sin against it without satisfaction first made by the blood of
Yahu(ah)shua; the law is both the rule of our duty and יהוה’s judgment; it showeth
what is due from us to יהוה, and also what is due from יהוה to us in case of
disobedience.
A transgression need not be purely willful.
Missing the mark is a good definition.
Sin is the falling away from יהוה. He is Sacred
and perfect, and we are not. Even on our best behavior and regardless of how many
good deeds we do, we are still separated from יהוה. He sent Yahu(ah)shua to bridge
the gap between us and יהוה. That was the purpose of Yahu(ah)shua dying on the
Tree and raising from the dead-so that we can have a personal relationship with יהוה
and spend eternity with Him. The other option is to ignore יהוה and end up in
eternal separation-which is hell.
Sin is failure to live up to יהוה's standards. Hence the "missing the mark" thing: a
perfect life under יהוה's law is the mark, and sin is the actions or failures that
separate us from that goal. This can mean either active defiance, or passive
defiance in the form of failure to act as proscribed by יהוה.
Sin was conceived of as being fundamentally disobedience to יהוה . . In other
words, sin was not simply missing the right mark, but hitting the wrong mark.
What is meant by the term "mark?"
There is in scripture “ the mark of יהוה”, and also” the Mark of the beast”, many
have heard of the latter, few teach or observe the former, but it is a sign between
life and death, one is the book of life, the other is missing from the book of life
Shemot 13:9
And it shall be for a sign to you upon your hand , and for a memorial between
your eyes, that יהוה 'S you may be in your mouth: for with a strong hand hath יהוה
brought you out of Mitzrayim.
Directive: Heb., torah. This is what is to be in our mouths instead of gossip or lies
or simply an unfettered tongue. Men are given beards as a picture of having guards
at this gate. In Deut. 6:8 and 11:18 we are told to bind them on our hands and make
them like frontlets between our eyes. For this reason, this passage (1-10) and verses
11-16 are two of the four passages put inside traditional t'fillin (bound on head and
hands while praying). Between our eyes is this place seen to be the seat of those
thoughts that can be like Adam's or like an animal's. The mind is the "womb" from
which firstborn thoughts come forth. Our hands are that with which we work.
What is this sign spoken of יהוה, and why is it a memorial, what does it mean to be
in your mouth
We are directed by the words
“For with a strong hand hath יהוה brought you out of Mitzrayim?
Hand
יד
Yad
a hand (the open one (indicating power, means, direction, from
כף
kaph
the hollow hand or palm
(the leaves of a palm-tree)
And it shall serve (to exist, i.e. be or become, come to pass accomplished, committed, like), break, cause, come (to
pass), do, faint, fall, + follow, happen, X have, last, pertain, quit (one-)self, require,) as a sign(a signal as a flag, beacon,
monument, omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign, token) to you on your hand(a hand (the open
one (indicating power, means, direction, service, side, sore, state, stay, draw with strength, stroke work, + yield, X yourselves)
and as a reminder a memento (or memorable thing, day or writing):--memorial, record.) on your
forehead(either...or:--among, asunder, at, between) (an eye(brow) face, + favour, fountain, furrow (from the margin), X
him, + humble, knowledge, look, (+ well), X me, open(-ly), + (not) please, presence, + regard, resemblance, sight, X thee, X
them, + think, X us, well, X you(-rselve) that the law (towrah to-raw' or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.) of the (Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or
Eternal;) may be in your mouth(the mouth (as the means of blowing), whether literal or figurative (particularly
speech); specifically edge, portion or side; adverbially (with preposition) according to:--accord(-ing as, -ing to), after,
appointment, assent, collar, command(-ment), X eat, edge, end, entry, + file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk, tenor, X to, + two-edged, wish, word.) for with a
powerful( strong mighty, hand(a hand (the open one (indicating power, means, direction, service, side, sore, state, stay,
draw with strength, stroke work, + yield, X yourselves) the Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or
Eternal; to go (causatively, bring) out, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without)
brought you out of Egypt (Mitsrayim mits-rah'-yim dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--
Egypt, Egyptians, Mizraim).
Within the Torah, which is Genesis through Deuteronomy (Hebrew word Torah means "instruction" or "teaching") we read the
following:
Exodus 13:16
It shall serve as a sign on your hand and as an emblem on your forehead that by
strength of hand the Lord brought us out of Egypt.
This: the offering of the firstborn to יהוה. Phylacteries: literally "something bound
on" as a reminder. Today such boxes strapped onto forearm or forehead are known
as tefillin. On your hand: to symbolize and remind us that everything we put our
hand to is to be done for Him and to enhance His Kingdom.
1 Cor. 10:31
Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of
Elohim (אלהים).
Being committed to kingdom works also empowers us to bring our thoughts into
captivity. As we commit our works to יהוה, our thoughts will be established.
Prov. 16:3
Commit thy works unto (יהוה) יהוה, and thy thoughts shall be established.
As Yahu(ah)shua's brother Yaaqov emphasized, יהוה;s community is about both
faith and works. Only when we commit both our minds and hands to Torah can
redemption come. If we put the Kingdom first in our minds, it will be first in our
works. יהוה is a kind taskmaster who wants what is best for us, but only He knows
what that is. When we ask for bread, He will not give us a snake. (The Torah and
living as a single community are both symbolized by bread in Scripture.) The
Kingdom is "not for you or me, but for us". The blessing of being individually
brought back into covenant was restored just after Yahu(ah)shua came, but today
His emphasis is national redemption--the restoration to being His "people" (or
nation, a single entity). Between your eyes: where they cannot be forgotten,
because we are reminded so that we will pass it on. One of the overt reasons for
placing them "on the head opposite the brain" (voiced when putting them on) is the
intention “that the soul that is in my brain, along with my other senses and
potentials, may all be subjugated to His service". יהוה wants us to consecrate to Him
the first of our thoughts, inviting Him to partake of them just as the firstborn of the
animals was offered to יהוה through the physical act of giving it to the priests and
Levites to eat. And who would offer garbage to a King? "Distinguishing mark" is
used for several different features of their practice (cf. V. 9 also), but they all relate
to the fact that He had brought them out of Egypt. The sign, in a way, is that they
no longer worship the sun, moon or creation, but the creator. Those who do, turn
their backs to the Temple of יהוה, and He will have no pity on them.
Y’chezq’El/Ezek. 8:14-18
Then He brought me to the door of the gate of (יהוה) יהוה'S house which [was]
toward the north; and, Hinnei, there sat women weeping for Tammuz. (Greek
Adonis) Then said He unto me: Hast thou seen [this], O Ben Adam? turn thee yet
again, [and] thou shalt see greater detestable than these. And He brought me into
the inner court of (יהוה) יהוה'S house, and, Hinnei, at the door of the temple of יהוה
between the porch and the altar, [were] about five and twenty men, with their ,(יהוה)
backs toward the temple of (יהוה) יהוה, and their faces toward the east; and they
worshipped the sun toward the east. Then He said unto me ‘Hast thou seen [this], O
Ben Adam? Is it a light thing to the Beit Yehudah that they commit the detestable
which they commit here? For they have filled the land with violence, and have
returned to provoke Me to anger: and, behold, they put the branch to their nose
(anger). Therefore will I also deal in fury; My eye shall not spare, neither will I
have pity: and though they cry in My ears with a loud voice, [yet] will I not hear
them.
The Sabbath is also called such a sign
Ex. 31:13
Speak you also to the Benai Yisrael, saying: Truly My Shabbat you shall keep: for
it [is] a sign between Me and you throughout your generations; that [ye] may know
that ANI יהוה that who sanctify you.
and also stands in contrast to those who honor the day of the sun.
Deuteronomy 6:8
Bind them as a sign on your hand, fix them as an emblem on your forehead,
What is bound on: or "head-ornaments". Taking this literally does not deter from
its figurative meaning, but actually reminds us of it in a very vivid way. There is
some sense in which this is allegorical, because Proverbs also tells us to wear them
like a crown or necklace as well. If it is nothing but rote, it brings disgrace to the
one who made us. If they are just put on the body, so what? But there were times
when יהוה told Israel to take off their outward adornment because they were not
living out what it meant. (Ex. 33:5) This means it was the norm to wear literal
t’fillin as well. Between the eyes is what someone will see most prominently when
looking at us; will our Torah see the Torah “written” there?
The Blessing and the Curse
presents us with a sign (mark) of RIGHTEOUSNES and the mark of SIN of יהוה
the Beast that we may choose to accept or reject.
Deuteronomy 11:18-28
You shall put these words of mine in your heart and soul, and you shall bind them
as a sign on your hand, and fix them as an emblem on your forehead. And you shall
teach them your children, speaking of them when you sittest in your house, and
when you walkest by the way, when you liest down, and when you risest up.And
you shall write them upon the mezuzah of your bayit, and upon your she'arim: That
your yamin may be multiplied, and the yamin of your banim, in the land which יהוה
sware to your avot to give them, as the yamin of shamayim upon the land. For if
you shall diligently shomer all these mitzvot which I command you, to do them, to
ahav יהוה Eloheichem, to halak in all His derek, and to dabak (follow closely
cleave) to him; Then will יהוה drive out all these nations from before you, and you
shall yaresh (possess ירש) greater nations and mightier than yourselves.Every place
where on the soles of your feet shall tread shall be yours: from the midbar and
Levanon, from the river, the river Euphrates, even to the uttermost sea shall your
coast be.There shall no man be able to stand before you: [for] יהוה Eloheichem
shall lay the fear of you and the dread of you upon all the land that you shall tread
upon, as he has said to you.
Deuteronomy 11:26
The Blessing and the curse
Behold, I set before you this day the blessing and the curse:
And, not or: He is only offering one set of directions; what we do with them
determines which they will be for us.
Deuteronomy 11:27-28
A blessing, if you shama (obey) the mitzvot of יהוה Eloheichem, which I
command you this day: And a curse, if you not shama (obey) the mitzvot of יהוה
Eloheichem, but turn aside out of the way which I command you this day, to go
after other יהוהs, which you have not known.
The sign of יהוה, which He tells us to bind as "a sign on your hand, and they shall
be as frontlets between your eyes" (or "emblem on your forehead" in other
versions) is
(Hebrew for instructions or teachings)
This is the very sign / the mark of the true benai Eloahiyim
If we follow them, we will be blessed; if we do things our own way, by our own
logic, or only halfway, we cannot help but receive a curse. Who would look up
driving directions on the Internet, and start to follow them, but then skip from the
first to the third, and expect to end up in the right place? Because our ancestors
picked and chose which of יהוה’s commandments they wanted to obey, we ended up
as the “lost sheep of the House of Israel”. To end up where we belong, we need to
follow the directions completely. Been familiar: We must not worship anything our
righteous ancestors did not, and they never worshipped a man as an eloahim. He
has told us He is jealous, and Pin ‘has received an eternal covenant for having the
same jealousy on behalf of יהוה’s relationships with Israel. He wants us to have this
jealousy also. Otherwise we are cheating on Him. He is making His heart known to
us through these rules. They are not just hoops to jump through, strange though
some of them seem at first glance. They are about knowing who He is so that we
can have an intimate friendship with Him. They are about learning how to love
Him—how to be the kind of people He can relate to. If we only learn them by rote
and carry them out mechanically, we may look right, but we will not be right. The
blessing יהוה sets before us is the relationship with Himself. Are we after having
Him live in our midst, or just a religious experience? Though the consequences
may take many unpleasant forms, the actual curse is not having His presence with
us. Most people are familiar with at least some of these commandments. Some in
Christianity use them to build doctrines of a god-man or personal salvation.
Humanists like the command to love our neighbors as ourselves. But they are rarely
used in the context He intended—that of Israel dwelling in His Land with Him at
our core--so what should be a blessing becomes a curse instead. They become only
codes of morals rather than a way to love יהוה. Not that immorality is better, but
when morality mixes Torah with men’s thought and is not used for the right
purpose, it is not profitable either. It may end up making us serve the state rather
than יהוה as our provider. His commands are meant to stay whole and intact. When
we obey them out of love for Him and for one another, He responds by upholding
His side of the covenant. What we give priority to and what we reject determine
whether we are going after יהוה or another eloahim. Some of the most upstanding,
decent, loving people choose to obey only parts of the Torah, and this does not
mean they are bad people, but they are doing it for other reasons. The curse is only
for those who turn aside from the way. To turn aside from a path, one must first be
walking on it. We cannot judge anyone by the rules of this path if he has never been
on it. The commands resonate with and hit home for those who are Israel and
whose time it is to take up this mantle. Those who are not on this path are under
neither blessing nor curse. Christianity as a system may have left the path, but do
not consider individual Christians to be under this curse. The nations have their
own judgment to undergo, and they play a large role in the prophetic scenario.
Someone has to be there to support Israel and return it to its rightful place.
(Yeshayahu 49:22-23, etc.) But to find יהוה, this is where Israel must look; these
commands are the path.
Devarim 6:1-3
Now these [are] the mitzvot, the chukkim, and the mishpatim, which יהוה Eloheinu
commanded to melammed (teach) you, that ye might do [them] in ha eretz whither
ye go to yaresh (possess) it: That thou mightest tira'et (fear) יהוה Eloheicha, to
shomer all his chukkim and his mitzvot, which I tzavah thee, thou, and thy son, and
thy son's son, all the days of thy life; and that thy days may be prolonged.Shema
therefore, O Yisrael, and shomer to do [it]; that it may be well with thee, and that ye
may increase mightily, as יהוה Elohim (אלהים) of thy avot hath promised thee, in ha
eretz that floweth with milk and honey.
The commandment: the main point, what matters most so that we can be set in
order to properly inhabit and care for His Land. When one becomes a “son of the
commandment” (Bar Mitzvah), it is this to which that refers in particular. Moshe is
building up to what that commandment is. The customs and procedures are what
provide the fence to guard the actual command. Take possession: The term actually
means to seize or conquer, and then to possess or occupy the Land. (Compare the
command in Gen. 1:28) No matter how much or how little military might or
political connection we have or what existing governments may do, what matters is
that יהוה’s people keep His commands and apply the ordinances and rulings; that is
how the Land is conquered. Moshe knew this generation needed to understand the
importance of guarding these words. They could not afford to be ignorant of who
they are and how to be יהוה’s special treasure, because if they failed, they would
lose this Land. They are to be carried out for His sake: The commands that
undergird and assure the covenant are not just for one season, but forever. After
2,700 years we can pick up where our ancestors left off. How are your days
prolonged? You may live longer if you obey, but the days of our lives include the
days of any of our descendants who walk in Torah, whether for ten or a thousand
years. If the chain remains unbroken, we can even “live forever” this way. That was
what we were after in Christianity, but the Torah takes such a different approach.
Like “heritage seeds” that preserve the original, untampered-with DNA of the fruit,
the seed of the righteous can be carried on, and we can be just like the righteous
patriarchs. How well we train our children determines if we continue. If we are not
passing on to the next generations the respect for יהוה that we had at Sinai, we have
failed, no matter how much we personally respect יהוה. Do our actions instill in
them an awe for יהוה to such an extent that they fear nothing else? Yahu(ah)shua
says not to worry about tomorrow, but to seek first יהוה’s Kingdom and
righteousness (Mat. 6:31ff)—the same thing that is being said here, for the Torah is
not about the afterlife, but about what we do with the time we are alive. The
Kingdom is accessed through what is here today. If our minds and hearts are on
tomorrow, we will miss the open doors that appear today. What will be best for
you: Shlomoh paraphrases this by pointing out that wasting one’s seed among
“strange women” will not make you increase, but will actually diminish or scatter
your resources. (Prov. 5:9-10) Our increase depends on hearing, guarding, and
doing—building this hedge to make sure we are doing what we are expected to.
The increase will not always be in numbers, but in depth of root and upward
growth. What benefit is it to have a huge flock if all of them are sickly,
complaining, and making no progress? יהוה does not accept those on His altar! We
might not be wealthy or even healthy ( והיה is no respecter of flesh), but He says it
will be well with us. If we seek His Kingdom first, He will take care of what we eat
and drink; one could survive a long time on the richness of milk and honey! Our
children are our greatest increase. If we get this part right, we will not have to be
evicted from His Land. Today we are again on the brink of entering that Land, so
we do well to pay close attention to his words:
Face toward Yerushalayim (HaMidash)
Devarim 6:4
Long for: or, love—be fully committed to. To love יהוה is to keep His
commandments. (Yochanan 14:15) Resolve: literally, heart—the innermost center
of our being, where we find our balance--the seat of our motivation, determination,
and inclinations. Before embarking on any venture, we must ask how it will put
Him first. If it cannot, there is no place for it. “Heart” comes from a root meaning
to bake bread. The bread of community (1 Cor. 10:17) must be what is on our
hearts. Passion: soul, life-force, or appetite, i.e., what one hungers for. Are we
hungry for security, fame, power, respect, attention—or to see His people in their
Land? What the wicked hungers for will leave him hungry, but what the righteous
“eats” will satisfy him. (Prov. 13:25) When we “chew the cud” of יהוה’s Torah day
and night (Y’hoshua 1:8), Resources: the same word used in Hebrew for “very
much”, i.e., forcefulness, from a root meaning to rake burning coals or embers
together. What should burn within us is love for יהוה. How do we love Him with our
resources? By giving them away for His use. If we use them wrongly, they will
start the wrong kinds of fires and burn us instead. When we have too many
resources, they really “have” us instead. We would waste them if we spent them all
on ourselves, but if they are in His “account”, they last forever. When we give them
up, they no longer weigh us down. The yoke is easy when one does not try to carry
the weight all by himself. It is impossible anyway, but we are here to bear one
another’s burdens. One man cannot bear the Torah; a people can. Yahshua said this
verse was the greatest commandment in the Torah. But He said a second was “like
it”—that of loving our neighbor as ourselves. (Lev. 19:18) This is because loving
those from the same flock—literally, who graze from the same pasture as we do—is
a large part of what יהוה wants from us (see Mikha 6:8), so if we do not do this, we
will not truly be loving היהו either. (1 Yochanan 4:20-21)