Notice of Peaceful Coexistence Tzur Yisrael

8/7/2019 Notice of Peaceful Coexistence Tzur Yisrael

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Notice of ShaLOM(Peaceful Coexistence)

and Claim of Self Determination

T ZUR Y ISRAEL OF A RIZONA An unincorporated ToRaH and Y’SHUA based (eleemosynary) assembly (ekklessia/kahal)

KJV* Deuteronomy 30:19,20 I call heaven and earth to record this day against you, that I have set before you life

and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: 20 That thou mayest

love YHVH thy G-d, and that thou mayest obey His voice, and that thou mayest cleave unto Him: for He is thy life,

and the length of thy days: that thou mayest dwell in the land which YHVH ) sware unto thy fathers, to Abraham, to

Isaac, and to Jacob, to give them.

“The most costly of all follies is to believe passionately in the palpably not true.”

H. L. Hencken, 1949.

Preamble

What we believe and our intentions:We, the undersigned,

1. are convinced that YHVH granted all men and women the inalienable right to control their

own destiny;

2. are conscious of the fact that life, liberty, equality, justice, freedom, and dignity are essential

objectives for the achievement of the lawful, TORaH based aspirations of the physical and spiritual

man and woman.

3. have agreed to align with YHVH , to study, to understand His Written Word (TaNaK) andLiving Word (MaSHiaCH Y’ShUvA) and to live according to His Will in order to be a light to

mankind in the Name of HaMaSHiaCH, the Anointed One, Y’ShUvA.

4. are convinced that, in order to translate this determination into a dynamic influence in the

cause of mankind, understanding of Truth and coming to know YHVH and MaSHiaCH Y’ShvUA,

conditions for peace and security must be established and maintained.

5. are determined to safeguard and consolidate the independence and sovereignty redeemedwith the great price of the blood of MaSHiaCH Y’ShUvA and to fight for the right for every man and

woman the freedom of that choice.

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6. are conscious of our YHVH given authority as Stewards to harness and to secure the natural

and family resources of earth for the total advancement and benefit of the people who believe in and

follow Y’ShUvA HaMaSHiaCH (The Messiah) in obedience to YHVH .

7.8.

9.

10.

11.

12. are inspired by a common determination to promote YHVH’s Truth through the Written

Word and the Living Word to all inhabitants of the earth.

TORaH / Y’ShUA Society

KJV* Psalm 127:1 Except that YHVH build the house, they labour in vain that build it: except that YHVH keep thecity, the watchman waketh but in vain.

Joining a SocietyA society is a collective of men (ish) and women (ishah) united together by mutual consent. The purpose of joining

a society is to be enhanced and enriched by what that said society has to offer. We bind ourselves together for our

mutual benefit, preservation and furtherance by combined righteous protection against negative aggression .

Additional benefits within a society include but are not limited to; socialization, education, trade, and the

perseverance of life, peace and prosperity of each individual man and woman.

Which SocietyAll societies offer all manner of benefits. It becomes the individual’s responsibility to decide which benefits theyrequire and therefore which society to choose. The other decision to make is which society gives the most promise.

The choice to make is whether to be in the world or of (to be possessed by) the world. There are only two choices,

YHVH’s Law or worldly theories, or in other words, a ToRaH (YHVH’s teaching and instruction) based society

versus the societies of man. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve YHVH and mammon . (KJV* Matthew 6:24)

Hierarchy in ToRaH SocietyYHVH , through the written Word, the TaNaK (Original Testament) and the Living Word, MaSHiaCH Y’SHUA (as

witnessed in the Renewed Covenant) has given to men and women the means to live in a ToRaH based society. A

society or the laws of that society cannot be greater than the least or the smallest man or woman in this society.

Therefore the individual man and woman are the prime entities, the highest authorities within this society. As suchman and woman can perform in their YHVH given authority from birth in their capacities as Priests and Kings to

live, love and prosper with their offspring and those for whom they care for and support.

Law Form of ToRaH Society

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ToRaH Society is a social body of men and women who believe YHVH and do His Will by obeying YHVH’s

ToRaH, Words, statues and judgments which existed in the beginning and was given in writing to Moses on Mount

Sinai and which were lived fully by MaSHiaCH Y’SHUA. Said premise begets our Law-form (the contract

determines the Law form). It is understood that any law written that emulates the teaching and instruction of ToRaH

is mere plagiarism and any law that contradicts the teaching and instruction of ToRaH is of man and ultimately of the adversary (Ha ShaTaN).

Authority of LawThis relationship between the man and woman and those they love and persevere with will be called a Family

Ekklessia/Kahal or Family Assembly. The prime directive of the Family Assembly is its dedication to itself and the

promotion and perpetuity of its family through the study, understanding and application of ToRaH and the life of

MaSHiaCH Y’SHUA. The Family Assembly is the highest level of Law in ToRaH, for each house is a kingdom or

nation unto itself and each house must make their own claim: “… but as for me and my house, we will serve YHVH ”(KJV* Joshua 24:15) and having done so, begin exercising their authority as Priests and Kings. This society has

chosen the Family Assembly as the form of social body, therefore this ToRaH Society is a Confederacy of Family

Assemblies, or Family King/Priest with one King of kings (and Priest of priests), MaSHiaCH Y’SHUA. The

boundary of this law form is limitless for all the earth and all the universe is YHVH’s .

Objective of TORaHSocietyThe objective of a TORaH based society is to come into alignment with YHVH , The Creator of All, MaSHiaCH

Y’ShUvA, to repent (Teshuva/Repent) of worldly ways (KJV* Matthew 4:17) ( From that time Y’SHUA began to preach, and to say, Repent: for the Kingdom of Heaven is at hand.), to worship no idols or man but to believe in

YHVH and to believe His Written Word and Living Word. By turning our faces back (TeShuVA/Repent) to YHVHand obeying His will, “ Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a

Peculiar Treasure unto Me above all people: for all the Earth is Mine :” (KJV Exodus 19:5), under His authority in

our capacity as Priests and Kings we receive all the benefits promised by His Word. YHVH promises long life,

complete freedom and the prosperity as stewards of YHVH’s creation. “And YHVH said, Let us make man in our

image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over

the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” (KJV* Genesis 1:26)

The Prime Directive

MaSHiaCH Y’SHUA brought clear understanding of the principle purpose of ToRaH through His Life and Serviceas He taught the greatest commandments of YHVH . Therefore the Prime Directive of this Society is to do as was

given in the Written and Living Word, (KJV Mat. 22:37-40; Mar. 12:29-31; Due. 6:4,5;10:12:30:6: Lev. 19:18).

The Book of Mark, KJV* Chapter 12:29 “And Y’shua answered him, The first of all the commandments is , Hear, O

Israel; The YHVH our G-d is one L-rd : (Deu. 6:4) And thou shalt love the YHVH thy G-d with all thy heart, and

with all thy soul, and with all thy mind, and with all thy strength: (Deu. 6:5) this is the first commandment. 31 And

the second is like, namely this, Thou shalt love thy neighbour as thyself. (Lev. 19:18) There is none other

commandment greater than these.“

Purpose of ToRaH Society“Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I YHVH your G-d am holy.” (KJV* Leviticus 19:2) The process of alignment with YHVH is through education and applying that

knowledge as wisdom. All worldly problems are created by our own self-deception and ignorance. The good news is

that problems can be reduced and resolved with teaching Truth and with that Truth, coming into alignment withYHVH and His ToRaH. Therefore the purpose of this society is to be Holy (Kadosh, set aside), to show yourself worthy, to teach Truth and to share the Word of YHVH to all mankind. The Truth is YHVH ; YHVH is Truth.

Basis of belief and understandingScripture is the YHVH breathed revelation of our creator. The most direct revelation of YHVH is found in ToRaH,

the first five books of the Holy (Set Aside) Scriptures (the first witness, The Written Word). The TaNaK (all theadditional writings of the Written Word) then has characters closest to this premise and understanding of the

ToRaH. First with the Prophets through their dreams and visions, then the flow of History, of Poetry and of Proverbs

also breathes this self-revelation. The most profound revelation of YHVH is captured in the Brit Hadashah

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(Renewed Testament, the testamonies of the witnesses), the second witness, The Living Word, MaSHiaCH

Y’SHUA. YHVH’s revelation is in the Gospels (The Good News), the first four books and played out in the Acts of

the Apostles and of the Epistles or Letters and completed in The Revelation of MaSHiaCH Y’SHUA.

• All understanding and every matter must be established in the mouth of two or three witnesses.

•

All scripture must be supported within itself. (First and second witnesses.)

• All education will be Scriptural based emanating from original languages (Hebrew, Aramaic and Greek), as we

understand each language today through it’s history.

• These Scriptures are the final word to all issues in this ToRaH Society. No man or entity shall stand between

YHVH and this ToRaH Society or any member therein.

Foundational IdeasAmong the basic ideas that are foundational to a ToRaH Society with MaSHiaCH Y’ShUvA (The King of kings,Priest of priests) are:

1. Know the Lord (ELoHiM) YHVH is One ( Echad). Hear, O Israel : YHVH is our ELoHiM . He is One

YHVH . He alone is YHVH . (Deuteronomy 6:4)

2. The firm belief in MaSHiaCH Y’ShUvA (ToRaH in the flesh) and YHVH are One Deity in accord with

(Deuteronomy 6:4) and that Y’ShUvA HaMaSHiaCH, is the Virgin Born Son (Isaiah 7:14, Luke 1:26-35), having

come in the flesh as our Emanuel, lived a sinless life in accordance with the ToRaH, performed miracles, was

sacrificed for the atonement (the kinsman redeemer) of his people in accordance to the Word of YHVH , was bodily

resurrected on the third day, ascended to sit aton the right hand of YHVH. Y’ShUvA of Natzeret is the Messiah

(MaSHiaCH) of Israel, the Savior of the world, the King of kings and Lord of lords. He is YHVH who tabernacled

among mankind in the flesh, and now is glorified with all power in Heaven and in Earth, at the Rrght hand of ABBA

YHVH . (John 1:12-14) He died and shed His blood for the sins of the whole world (1John 2:2). Y’ShUvA

HaMaSHiaCH reigns over the single Bbdy of the Renewed Covenant Israel, (all believers) as Cohen HaGadol of the

Melchizedekian order. He will fulfill this role forever (Hebrews 7:17).

3. MaSHiaCH Y’ShUvA is the ultimate and final Pascal (Passover) Lamb required for the removal of sins.

That only the precious, Holy (set apart) blood of the Lamb of YHVH , MaSHiaCH Y’ShUvA, can totally removeand remit one's sins (John 1:29). He died by execution stake ( stagion) on a tree ( xulon) and rose from the dead three

days afterward. Everyone who repents of their sins, and trusts that Y’ShUvA is HaMaSHiaCH (The Messiah), who

died as our Passover Lamb and rose again, are forgiven their sins and come into a renewed covenant with YHVH

through Him, and therefore become inheritors of all the promises YHVH made to Avraham, Yitzhak (Isaac),

Ya’akov (Jacob) and Yisrael. (Romans 10:9-11, 1 Corinthians 5:7.)

4. SHaBBaT [Sabbath], the seventh day of the week, is the created Holy (set aside) day of YHVH , which He

gave to mankind and covenanted with His people as a sign forever. All of the appointed times, Holy days andspecial times are also called SHaBBaT. SHaBBaT is the foundation and key to a ToRaH based society. (Exodus

31:16, Genesis 2:2-3, Isaiah 58:13-14, Matthew 12:8.) ShaBBaT observance is the signature and rod (standard) of

YHVH’s people and through the SHaBBaT’s comes the understanding of ToRaH and Y’SHUA HaMaSHiaCH.

5. The Scriptures are the first, the last and the only Authority. YHVH and His Words are eternal, that is: He,

His Word and His Will has always, and will always, be the same. YHVH is not a man that he would lie. (Malachi

3:6, Hebrews 13:8, Matthew 5:18; 24:35). All Scripture is given by the Breath/Spirit of YHVH, and is to be used for doctrine, for reproof, for correction and for instruction in righteousness. (2 Timothy 3:16). We are to obey His

Word, His statues (ordinances of the Word) and His judgments (YHVH’s own righteous and merciful decisions.).That Scripture, specifically ToRaH (the first five Books), is YHVH’s teaching and instruction. Anything added to

or taken from that instruction must be considered deceptive and therefore avoided (Deuteronomy 4:2, 12:32,

Revelation 22:19, Hebrews 4:12). MaSHiaCH Y’SHUA taught all His true followers, Jew and non-Jew, Israelite and

non-Israelite, that all the precepts of the written ToRaH are eternally binding. Y’SHUA HaMaSHiaCH never ever

negated ToRaH and expects and commands us to follow ToRaH, so as to continually renew our love for Him by our

obedience.

The goals of the people of YHVH are:

a.) to be followers of MaSHiaCH Y’SHUA, ultimately maturing into the example given in Eph. 4:13.

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b.) to be Holy (separate from the world) as YHVH is Holy. (Leviticus 19:2) Therefore, we are to learn and

act on those things, which makes us Holy in His sight. (Leviticus 11:44-45,19:1-2, Ephesians 5:27).

c.) to be righteous (right decision-making) and godly (forgiving and merciful) in this world. (Titus 2:12).

d.) to be clean, first in our conscious inner man, and then also in our outward walk accordingly as we grow

in the Ruach (Spirit) and understanding of the Word. (Psalm 51:10, 1 Thessalonians 4:7.)e.) to be full of love for one another, thus proving we are Y’SHUA HaMaSHiaCH's disciples and earthly

emissaries; and caring for a lost world, to bring the message of the Good News of MaSHiaCHY’SHUA

to the entireworld. (John 13:34-35, Romans 1:16)

6. The understanding that all believers in MaShiaCh Y’ShUA are Israel, regardless of whether they come

from Judah, southern tribes, Ephraim, the northern “ten” tribes (KJV Genesis 28:14 And thy seed shall be as the

dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in

thee and in thy seed shall all the families of the earth be blessed.) or have no Israelite blood but have joined Israel

through submission to Israel’s King and High Priest, Y’SHUA HaMaSHiaCH (KJV* Galatians 3:29 And if ye beMessiah 's, then are ye Abraham's seed, and heirs according to the promise.). Thus the Ekklessia/Kahal (the Called

Out Ones, Set Aside, Holy) is Israel restored (Ephesians 2:11-19). Also, that within the whole of Israel is the two

houses; The House of Judah (Y’hudah) and The House of Ephraim (Yisrael) are two witness. That through the two-

house restoration, both houses are having their blinders removed. Judah needs Y’SHUA HaMaSHiaCH and Ephraim

needs ToRaH and their identity as Israel’s other house restored. (Isaiah 8:14) YHVH is rescuing from the nations

and false religions, a redeemed remnant washed by Y’SHUA HaMaSHiaCH’s blood, and rebuilding Israel.

Renewed Covenant Israel is defined as Judah and Ephraim, the two physical houses and all who align themselves

with these houses, becoming one again through our Messiah Y’SHUA. The Israel of YHVH, (Galatians 6:16),includes all the children of the promise, through Avraham, Yitzhak (Isaac), Ya’akov (Jacob) and those who join

Yisrael (I Peter 2:9, Ezekiel 37:16 , Isaiah 56:1-8). That Ephraim's recognition of their identity and restoration with brother Judah is the Truth that will become the salvation for all of Israel most fully in the millennial reign of

Y’SHUA HaMaSHiaCH (Ezekiel 37:16-28, Romans 11:25-26).

7. With Baptism, one is bound to the Covenant given in ToRaH as demonstrated in the Brit Hadoshah (the

Renewed Covenant- Jeremiah 31:31-34, Ezekiel 39:29). The various ennoblements (gifts) of Ruach HaKoDeSH (the

Holy Sprit/Breath) are given with authority to all those who ask YHVH and obey His Will. The Promise of YHVH),

an extra endowment of power and boldness for witnessing, is an immersion (spiritual mikveh) by Ruach

HaKoDeSH, as initially was evidenced with speaking in other languages. Followers should seek to be filled with the

various ennoblements of the Ruach, who gives them as He wishes(Isaiah 28:11-12, Luke 11:13, Acts 1:4-5; 2:4; 5:32, 1 Cor 12: 1-13, Eph 1:13).

8. All believers in MaSHiaCH Y’SHUA are Priests and Kings and should act accordingly. The people of YHVH are a Holy (Called Out/Ekklessia/Kahal) Congregation, which is not of the world. They gather to celebrate

YHVH at His appointed Holy Feasts, and to shine as lights of Truth in the darkness, and to be a Royal Priesthood

that praises His Name (Leviticus 23, Matthew 16:18). Women who also love Y’SHUA are also Priests/Priestesses

and Kings/Queens, in the nature of 1Corinthians Chapter 11. This Messianic Ekklessia/Kahal does not limit women

in any way from exercising their spiritual gifts and fulfilling their calling.

9. We recognize that a healthy interchange or Madras or Midrash is acceptable. Arguing issues that are

established is not proper. Issues in dispute will be placed in reserve until the time that their Truth will be revealed

through reading, study, prayer or inspiration of the Ruach HaKodesh [the Holy Spirit/Breath].

10. That MaSHiaCH Y’SHUA's physical return to earth, will result in the ultimate restoration of the Kingdom

to Israel (Acts 1:6), as He takes both “sticks” (the house of Judah and the house to Ephraim and those who are in

alignment) of Ezekiel 37 and makes them One in YHVH’s Hand on the mountains of Israel, as all Israel is saved,honoring MaSHiaCH Y’SHUA. He will yet rule in Jerusalem/Zion, and finally in New Jerusalem in the New

Creation forever (Revelation 19-22). .

KJV * - King James Version with the historical names replaced.

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“My people are destroyed for lack of Knowledge [ToRaH]: because thou hast rejected Knowledge [ToRaH], I will

also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the Law of thy G-d, I will also forget

thy children.”

KJV Hosea 4:6 [Author’s addition]

“If My people who are called by My Name [YHVH], shall humble themselves, and pray, and seek My Face,

and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their land.”

KJV II Chronicles 7:14 [Author’s addition]

IN WITNESS WHEREOF, the undersigned have acknowledged the right to align with YHVH / MaSHiaCH

Y’SHUA and exalt His Name in assembly, commencing the 7th day of Cheshvan, 5768 (corresponding to the

Gregorian calendar as the 27th day of October C.E. 2007).

A signature on a piece of paper is not required to be part of Y’SHUA HaMaSHiaCH’s Family Assembly

(Ekklessia/Kahal). All that is required is two witnesses; therefore as stated in Term #4, ShaBBaT keeping in

assembly is a signature of acceptance of Law Form, of King and of Priest (Merciful Judge).

T ZUR Y ISRAEL OF ARIZONA

FAMILY ASSEMBLY TERMS

Isaiah 33:22 For YHVH is our Judge, YHVH is our Lawgiver, YHVH is our King;

He will save us.

We, the undersigned, have joined for the purpose of creating a ToRaH and Y’ShUA based (Eleemosynary) FamilyAssembly (Ekklessia/Kahal) and we testify that:

1. Definitions:

A. Terms of agreement:For the benefit of notice:

Definitions are in the nature of Bouvier’s Revised Sixth Edition, 1856, unless otherwise noted.

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A LAW DICTIONARYADAPTED TO THE CONSTITUTION AND LAWS OF THE UNITED STATES OF AMERICA AND OF THE

SEVERAL STATES OF THE AMERICAN UNION

by John Bouvier

Revised Sixth Edition, 1856

ASSEMBLY. The union of a number of [persons] (men and women) in the same place. There are several

kinds of assemblies.

3. Popular assemblies are those where the people meet to deliberate upon their rights; these are

[guaranteed] (protected) by the constitution. Const. U. S. Amend. art. 1 Const. of Penn. art. 9, s. 20.

CLAIM. A claim is a challenge of the ownership of a thing which a man (or woman) has not in

possession, and is wrongfully withheld by another. Plowd. 359; Wee i Dall.444; 12 S. & R. 179.

CONFEDERACY, intern. law. An agreement between two or more states or nations (sovereigns), by

which they unite for their mutual protection and good. This term is applied to such agreement between

two independent nations, but it is used to signify the union of different states of the same nation, as the

confederacy of the states.

ELEEMOSYNARY. Charitable alms-giving.

EQUALITY. Possessing the same rights, and being liable to the same duties. See 1 Toull. No. l70, 193,

Int.

2. [Persons](Men and women) are all equal before the law, whatever adventitious advantages some may

possess over others. All [persons] (men and women) are protected by the law, and obedience to it is

required from all.

FREEDOM, Liberty; the right to do what is not forbidden by law. Freedom does not preclude the idea of subjection to law; indeed, it presupposes the existence of some legislative provision, the observance of

which insures freedom to us, by securing the like observance from others. 2 Har. Cond. L. R. 208.

JUSTICE. The constant and perpetual disposition to render every man or (woman his/her) due. Just. Inst.

B. 1, tit. 1. Toullier defines it to be the conformity of our actions and our will to the law. Dr. Civ. Fr. tit.

prel. n. 5. In the most extensive sense of the word, it differs little from virtue, for it includes within itself

the whole circle of virtues. Yet the common distinction between them is that that which considered positively and in itself, is called virtue, when considered relatively and with respect to others, has thename of justice. But justice being in itself a part of virtue, is confined to things simply good or evil, and

consists in a man's taking such a proportion of them as he ought.

4. Toullier exposes the want of utility and exactness in this division of distributive and commutative

justice, adopted in the compendium or abridgments of the ancient doctors, and prefers the division of

internal and external justice; the first being a conformity of our will, and the latter a conformity of our

actions to the law: their union making perfect justice. Exterior justice is the object of jurisprudence;

interior justice is the object of morality. Dr. Civ. Fr. tit. prel. n. 6 et 7.

5. According to the Frederician code, part 1, book 1, tit. 2, s. 27, justice consists simply in letting everyone enjoy the rights which he has acquired in virtue of the laws. And as this definition includes all the

other rules of right, there is properly but one single general rule of right, namely, Give every one his own.See, generally, Puffend. Law of Nature and Nations, B. 1, c. 7, s. 89; Elementorum Jurisprudentiae

Universalis, lib. 1, definito, 17, 3, 1; Gro. lib. 2, c. 11, s. 3; Ld. Bac. Read. Stat. Uses, 306; Treatise of Equity, B. 1, c. 1, s. 1.

KINGDOM. A country where an officer called a king exercises the powers of [government](self

determination), whether the same be absolute or limited. Wolff, Inst. Nat. 994. In some kingdoms the

executive officer may be a woman, who is called a queen.

LIBERTY. Freedom from restraint. The power of acting as one thinks fit, without any restraint or

control, except from the laws of nature.

5. Natural liberty is the right which nature gives to all mankind, of disposing of their persons and property

after the manner they judge most consonant to their happiness, on condition of their acting within the

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limits of the law of nature, and that they do not in any way abuse it to the prejudice of other men.

Burlamaqui, c. 3, s. 15; 1 Bl. Com. 125.

6. Personal liberty is the independence of our actions of all other will than our own. Wolff, Ins. Nat. §77.

It consists in the power of locomotion, of changing situation, or removing one's proper [person] (man or

woman) to whatever place one's inclination may direct, without imprisonment or restraint, unless by duecourse of law. 1 Bl. Com. 134.

NATIONS. Nations or states are independent bodies politic; societies of men united together for the purpose of promoting their mutual safety and advantage by the joint efforts of their combined strength.

2. But every combination of men who govern themselves, independently of all others, will not beconsidered a nation; a body of pirates, for example, who govern themselves, are not a nation. To

constitute a nation another ingredient is required. The body thus formed must respect other nations in

general, and each of their members in particular. Such a society has her affairs and her interests; she

deliberates and takes resolutions in common; thus becoming a moral [person] man or woman who

possesses an understanding and will peculiar to herself, and is susceptible of obligations and rights.

Vattel, Prelim. §1, 2; 5 Pet. S. C. R. 52.

NOTICE. The information given of some act done, or the interpellation by which some act is required to

be done. It also signifies, simply, knowledge; as A had notice that B was a slave. 5 How. S. C. Rep. 216;

7 Penn. Law Journ. 119.

2. Notices should always be in writing; they should state, in precise terms, their object, and be signed by

the proper [person] (man or woman), or his authorized agent, be dated, and addressed to the person to be

affected by them.

SOCIETY. A society is a number of [persons] (men and women) united together by mutual consent, in

order to deliberate, determine, and act jointly for some common purpose.

2. Societies are either incorporated and known to the (defacto) law, or unincorporated, of which the

(defacto) law does not generally take notice.

3. By civil society is usually understood a state, (q. v.) a nation, (q. v.) or a body politic. (q. v.) Rutherf.

Inst. c. 1 and 2.

B. Scriptural Terms:

YHVH. Is the name the Eternal Sovereign of the Universe calls Himself. “Hear, O Israel : YHVH isour ELoHiM . He is One YHVH . He alone is YHVH . (Deuteronomy 6:4) He is Eternal,

Incomprehensible, Invisible, Immutable, Infinite, Almighty, Perfectly Wise, Just, Good, Merciful and the

Overflowing Fountain of all Good.

MaSHiaCH Y’ShUA . is TORaH in the flesh and is with YHVH as One Deity in accord with(Deuteronomy 6:4) and He is the Virgin Bore Son (Isaiah 7:14, Luke 1:26-35), having come in the flesh

as our Emmanuel (El with us), lived a sinless Life in accordance with the ToRaH, performed Miracles,

was sacrificed for the Atonement (the Kinsman Redeemer) of His people in accordance to the Word of

YHVH, was bodily resurrected on the third day, ascended to sit at the Right Hand of YHVH.

TORaH. Specifically YHVH’s teachings and instructions. Generally thought to be the Law, it is much

more, and does include the Law. ToRaH includes His word, His statues (ordinances of the Word) and

judgments (YHVH’s own righteous and merciful decisions) and is embodied by the life of Y’SHUAHaMaSHiaCH as expressed through His witnesses.

ShaBBaT. [Sabbath] is the seventh day and is set aside for Holy reflection.

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Ekklessia/KaHaL 1577 ekklessia {ek-klay-see'-ah}(the Called Out Ones, Set Aside, Holy) • 1) a

calling out, that is, a popular meeting, especially a spiritual congregation 1a) a gathering of [citizens]

(men and women) called out from [their homes] (worldly influence) into [some public place] (a holy

convocation), an assembly 1b) an assembly of the people convened at the public place of the council for

the purpose of deliberating 1c) the assembly of the Israelites 1d) any gathering or throng of menassembled by chance, tumultuously 1d3) those who anywhere, in a city, village, constitute such a

company and are united into one body

6951 qahal {kaw-hawl'} • from 06950; • 1) assembly, company, congregation, convocation 1a)

assembly 1a1) for evil counsel, war or invasion, religious purposes 1b) company (of returning exiles) 1c)

congregation 1c1) as organized body

2. This is a notice of Claim of Self-Determination based upon our most sacred and fundamental spiritual

beliefs that freedom is given by YHVH’s authority and cannot be taken by any man.

3. The determination of this Family Assembly is to follow YHVH by studying and following His Word, He is

Sovereign. By doing so we have determined our Law Form, He is the Law Giver, and that Y’SHUA HaMaSHiaCH

sits with His Father as our Judge. The Word of YHVH states:

KJV* Deuteronomy 5:6,7 I YHVH am thy G-d, Who hath brought thee out from the land of Egypt, from ahouse of servants. 7 Thou hast no other g-ds before me.

Deuteronomy 5:8-10 Thou shalt not make thee any graven image, or any likeness of any thing that is in

heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: 9 thou shalt not bow down thyself to them, nor serve them; for I, YHVH thy G-d, am a jealous G-d, visiting the iniquity of

the fathers upon the sons, and upon the third and upon the fourth {generation} of them that hate Me, 10

and doing kindness to thousands, to those loving Me, and to those keeping My commands

Deuteronomy 5:11 Thou dost not take up the Name of YHVH thy G-d for a vain thing, for YHVH doth not acquit him who taketh up His Name for a vain thing.

Deuteronomy 5:12-15 Keep the Sabbath day to hallow it, as YHVH thy G-d hath commanded thee. 13 Six

days shalt thou labour, and do all thy work; 14 but the seventh day is the Sabbath of YHVH thy G-d:

thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy bondman, nor thy handmaid, nor

thine ox, nor thine ass, nor any of thy cattle, nor thy sojourner that is within thy gates; that thy bondman

and thy handmaid may [rest] as well as thou. 15 And thou shalt remember that thou wast a bondman inthe land of Egypt, and that YHVH thy G-d brought thee out thence with a powerful hand and with a

stretched-out arm; therefore YHVH thy G-d hath commanded thee to observe the Sabbath day.

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Deuteronomy 5:16 Honour thy father and thy mother, as YHVH thy G-d hath commanded thee, so that

thy days are prolonged, and so that it is well with thee, on the ground which YHVH thy G-d is giving to

thee.

Deuteronomy 5:17 Thou shalt not murder .

Deuteronomy 5:18 Thou shalt not commit adultery.

Deuteronomy 5:19 Thou shalt not steal .

Deuteronomy 5:20 Neither shalt thou bear false witness against thy neighbour .

Deuteronomy 5:21 Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy

neighbour's house, his field, nor his bondman, nor his handmaid, his ox, nor his ass, nor anything that is

thy neighbour's.

:

4. The name of this Family Assembly is TZUR YISRAEL of ARIZONA.

5. This body of men and women is established for the purpose of operating a Family (Ekklessia/Kahal)

Assembly for eleemosynary purposes as stated and in alignment with the PREAMBLE attached herewith.

6. The principal office for the transaction of business of this Family Assembly is located on the soil of

Arizona within the Republic of Arizona.

7. The death, removal, or resignation of any man or woman of this Family Assembly shall not result in the

dissolution of this Family Assembly.

8. The general deliberation of the affairs of this Family Assembly shall be under the control, supervision and

direction of a Board of Elders, which shall have a minimum of two or three witnesses.

9. The assets of this Family Assembly are irrevocably dedicated to the purpose of the Family Assembly as

provided above in the nature of article number two, three and five except that upon dissolution or winding up of this

Family Assembly, its assets remaining after payment of liabilities will be transferred to FELLOWSHIP

EPHRIAM or to any Family Assemble or Ekklessia/Kahal that the Board of Elders have judged appropriate.

10. No part of the net income or assets of this Family Assembly shall ever inure to the benefit of any elder,officer or member thereof or to the benefit of any private individual or organization.

11. Except for irrevocable provisions, these terms may be amended by majority vote of the Board of Elders.

IN WITNESS WHEREOF, the undersigned have executed these terms of notice and assembly, commencing the 7th

day of Cheshvan, 5768 (corresponding to the Gregorian calendar as the 27th day of October C.E. 2008).

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____________________________________________________________________________ eth r (Mor

____________________________________________________________________________ B)t Elder (

____________________________________________________________________________ Elder

____________________________________________________________________________ Elder

____________________________________________________________________________ Elder

____________________________________________________________________________ Elder

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Legislative and Case Law in Support and in the Nature of

United States Code, TITLE 42 - THE PUBLIC HEALTH AND WELFARE, CHAPTER 21B -

RELIGIOUS FREEDOM RESTORATION, Section 2000bb. Congressional findings and declaration of

purposes

The purposes of this chapter are -(1) to restore the compelling interest test as set forth in Sherbert v. Verner, 374 U.S. 398

(1963) and Wisconsin v. Yoder, 406 U.S. 205 (1972) and to guarantee its application in all

cases where free exercise of religion is substantially burdened; and

(2) to provide a claim or defense to persons whose religious exercise is substantially burdened

by government.

Employment Division v. Smith, 494 U.S. 872 (1990) , the Supreme Court virtually eliminated

the requirement that the government justify burdens on religious exercise imposed by laws neutral toward

religion.

“The Roman Catholic Church is a State.” — BISHOP MANDELL CREIGHTON, LETTERS

Regarding the Ecclesiastical Court

42 USC THE PUBLIC HEALTH AND WELFARE, CHAPTER 21B - RELIGIOUS FREEDOM

RESTORATION, Section 2000bb. Congressional findings and declaration of purposes

“(c) Judicial relief

A person whose religious exercise has been burdened in violation of this section may assert that violationas a claim or defense in a judicial proceeding and obtain appropriate relief against a government.

Standing to assert a claim or defense under this section shall be governed by the general rules of

standing under article III of the Constitution.”

“‘Ecclesiastical abstention’” provides that civil courts may not re-determine correctness of interpretationof canonical text or some decision relating to government of religious polity; rather, civil courts must

accept as given whatever entity decides.” Paul v. Watchtower Bible and Tract Society of New York, Inc.,

819 F.2d 875, certiari denied 108 S.Ct. 289, 98 L.Ed.2d. 249.

“In resolving church property disputes where property is held by hierarchical church, court may address

issue by deferring to highest hierarchical body, according to neutral principles of law which may not

necessarily coincide with highest hierarchical body’s decision, and according to legislation which governs

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church property arrangements in manner that precludes state interference in doctrines.” U.S.C.A. Const.

Amend 1, Church of Christ at Centerville v. Carder, 713 P.2d 101, 105 Wash.2d 204.

The issue of liturgical qualification in regard to 2 or 3 witnesses (and therein evidence of a church

operation) was confirmed in the case of NATIONAL LABOR RELATIONS BOARD v. CATHOLIC

BISHOP OF CHICAGO, 440 U.S. 490 (1979), 440 U.S. 490, No. 77-752., Argued October 30, 1978,Decided March 21, 1979.

“APPENDIX TO OPINION OF THE COURTQ. [by Hearing Officer] Now, we have had quite a bit of testimony already as to liturgies, and I don't want to beat a

dead horse; but let me ask you one question: If you know, how many liturgies are required at Catholic parochial high

schools; do you know?

A. I think our first problem with that would be defining liturgies. That word would have many definitions. Do you

want to go into that?

Q. I believe you defined it before, is that correct, when you first testified?A. I am not sure. Let me try briefly to do it again, okay?

Q. Yes.

A. A liturgy can range anywhere from the strictest sense of the word, which is the sacrifice of the Mass in the

Roman [440 U.S. 490, 508] Catholic terminology. It can go from that all the way down to a very informal group in

what we call shared prayer. Two or three individuals praying together and reflecting their own reactions to ascriptural reading. All of these - and there is a big spectrum in between those two extremes - all of these are

popularly referred to as liturgies.

Q. I see.A. Now, possibly in repeating your question, you could give me an idea of that spectrum, I could respond more

accurately.Q. Well, let us stick with the formal Masses. If you know, how many Masses are required at Catholic parochial high

schools?

A. Some have none, none required. Some would have two or three during the year where what we call Holy Days of

Obligation coincide with school days. Some schools on those days prefer to have a Mass within the school day so

the students attend there, rather than their parish churches. Some schools feel that is not a good idea; they should

always be in their parish church; so that varies a great deal from school to school.”

BRYCE v. COLORADO DISTRICT CHURCH OF THE NAZARENE, No. 00-1515 (10th Cir. April 30,2002) When a church makes a personnel decision based on religious doctrine and holds meetings to

discuss that decision and the ecclesiastical doctrine underlying it, the courts will not intervene.

Further, “The doctrine is also rooted in "a long line of Supreme Court cases that affirm the fundamental

right of churches to `decide for themselves, free from state interference, matters of church government as

well as those of faith and doctrine.'" EEOC v. Catholic Univ. of Am., 83 F.3d 455, 462 (D.C. Cir. 1996)

(quoting Kedroff, 344 U.S. at 116). The church autonomy line of cases begins with Watson v. Jones, 80

U.S. (13 Wall.) 679 (1871), in which the Court declined to intervene in a property dispute between two

factions of a church.

The Court found that secular courts are bound by the decision of the highest church judicatory in internal

matters of faith or ecclesiastical rule. Id. at 727. The Court applied the church autonomy principle again in

Gonzales v. Roman Catholic Archbishop, when it upheld a church's right to determine conclusively theessential qualifications of a chaplain and whether a candidate possessed them. 280 U.S. 1, 16 (1929). TheCourt stated, "In the absence of fraud, collusion, or arbitrariness, the decisions of the proper church

tribunals on matters purely ecclesiastical, although affecting civil rights, are accepted in litigation before

the secular courts as conclusive, because the parties in interest made them so by contract or otherwise." Id.

at 16.

UNIV. OF GREAT FALLS v. NAT'L LABOR RELATIONS BD., No. 00-1415 (D.C. Cir February 12,

2002) Under the U.S. Supreme Court's decision in Catholic Bishop, the NLRB lacks jurisdiction over

petitioner, whose organization is religiously operated, and the First Amendment prevents the Board from

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applying its own “substantial religious character” test that would enable it to probe petitioner's “religious

mission.”

"[R]eligious beliefs need not be acceptable, logical, consistent, or comprehensible to others to

merit First Amendment protection," Thomas v. Review Bd., 450 U.S. 707, 714 (1981)

“Under the Board's "substantial religious character" approach, it is hard to see what school or university that does not require attendance at religious services, or require students and faculty to

be of a particular faith, would qualify for the Catholic Bishop exemption. Fortunately, as we have

explained, Catholic Bishop does not require such a rigid approach, which would raise altogether

different First Amendment concerns. Instead, in determining whether an institution is exempt

from the NLRA under Catholic Bishop, the Board should consider whether the institution

(a) holds itself out to the public as a religious institution; (b) is non- profit; and (c) is

religiously affiliated. ”

“The National Labor Relations Board's approach to determining jurisdiction under Catholic

Bishop is flawed. The "substantial religious character" inquiry raises the same constitutional

concerns that animated the Supreme Court's decision in Catholic Bishop. In applying the

Supreme Court's jurisprudence, we inquire whether the institution (a) holds itself out to the publicas a religious institution; (b) is non- profit; and (c) is religiously affiliated. Because we find that

the University of Great Falls meets these criteria, and therefore is exempt from NLRB jurisdiction

under Catholic Bishop, we grant the petition for review, vacate the decision and order of the

NLRB, and deny the Board's cross-petition for enforcement. It is So ordered.”

Judicial Intervention In Church Property Disputes – Some Constitutional Considerations

“What [other] criteria of ownership are relevant to settlement of church property disputes? How can

courts avoid involvement in theological controversies and at the same time successfully deal with

property disputes? To what extent do the constitutional guarantee of freedom of exercise of religion and

its correlative prohibition of an establishment of religion impinge upon the various methods courts can

use to settle these disputes?”

“An examination of the development and growth of the prior law may illuminate the considerations

involved in arriving at a coherent body of rules for settling church property disputes. The first formulation

of an uniquely American doctrine was announced by Mr. Justice Miller in 1871, in the celebrated case of

Watson vs. Jones.”

There exists a “clear body of English doctrine holding that church property was the subject of an implied

trust in favor of those who adhered to the faith of the founders of the church. This doctrine was first fully

articulated in an 1817 case, Attorney General v. Pearson. . . ”

“The English doctrine thus froze the property use within a church to the faith of the founders of that

church.”

“Those who unite themselves in such religious organizations ‘do so with implied consent to this

government, and are bound to submit to it.’ Therefore, if secular courts could reverse a church decision

and allow a dissatisfied member to revoke his original consent, the mutual consent of all the members

would be in vain and the court’s action would lead to ‘the total subversion of such religious bodies. . .’From these assumptions, Mr. Justice Miller concluded that true separation of church and state could be

achieved only by treating church decision as final. In this way, civil courts could remain aloof from

theological disputes.”

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“In the absence of fraud, collusion or arbitrariness, the decisions of the proper church tribunals on matters

purely ecclesiastical, although affecting civil rights, are accepted in litigation before the secular courts as

conclusive, because the parties in interest made them so by contract or otherwise.”

Thus the doctrine of Watson vs. Jones created three rules pertaining to matters of church property, be

they personal or real and dispute settlement provisions.

“The finality of Ecclesiastical Decisions. – The third rule of Watson vs. Jones, reinforced by dicta in

Bouldin v. Alexander, puts forth a concept of very limited judicial review of the decisions of

ecclesiastical judicatories. The court is to do no more than examine the credentials of the judicatory to see

whether in fact it represents the ultimate authority within the church; if so, its decision binds the court.”

What constitutes ULTIMATE AUTHORITY?

Title 77 of Corpus Juris Secundum on Religious Societies sets forth the general guidelines of

jurisprudence as to “ultimate authority.”

“A clergyman is the spiritual representative of a church, Minn. - In re. Swenson, 237 N.W. 589, and theterm is broad enough to embrace the spiritual advisor of any religion, whether termed ‘priest’, ‘rabbi’ [or

moreh], ‘minister of the gospel’, or any other official designation, Minn. - In re. Swenson, 237 N.W.

589.” “A cantor is a person who leads the synagogue congregation in prayer and singing liturgical music

during the services, N.Y. – People v. Tuchinsky, 419 N.Y.S.2d. 843. A cantor is not the presiding spiritualleader, N.Y. – People v. Tuchinsky, 419 N.Y.S.2d. 843.”

“Ordination, Call, Employment, or Settlement. Under the regulations prevailing in different

denominations a pastor or religious leader may be chosen by the local congregation, with or without

approval of a higher body, or may be selected by a higher church official, such as a bishop.”

“The method of selection of a minister or clergyman for a particular congregation may be controlled by

the rules and regulations of the denomination to which it belongs, Ky. – Clay v. Crawford , 183 S.W.2d.797.”

“In a congregational church or religious society the power to select and hire the pastor or religious leader

resides in the congregation, La. – LeBlanc v. Davis, 432 So.2d. 239.”

Tzur Yisrael of Arizona teaches ToRaH. The secular authorities in America agree to its

premise. --Amen.

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Documents

Notice of Peaceful Coexistence Tzur Yisrael