Zekenim Y'Isra'EL

Sherut haRitztzuy(the ministry of reconcilliation)

by whom we have now received the reconcilliation( Atonement)

Let this day be a day of reconcilliation and regeneration)

Let this day be a day of reconciliation and regeneration)

Unto

EHYEH ASHER EHYEHMy Memorial for generation after generation."

Shemot 3:13-16This is MY NAME for ever,

I AM / WILL BE WHAT I AM / WILL BE:

NOTESComfort you My People:

YHWH (He is) EHYEH(Yahuah) is the hebrew name of GodRuakh is the hebrew for Spirit

Ruakh HaQodesh is the hebrew for Holy SpiritYëshuå (EHYEH) is the hebrew name for Jesus

The light of YHWH within our minds

The covenant of two parts

Ivrim 8:10For this [is] the Brit ( covenant) that I will make with the beit Y'Isra'EL afterthose days, saith the Master; I will put My Torah into their mind, and write

them in their hearts: and I will be to them a Elohim, and they shall be to Me apeople:

There are two main parts in this covenant; the first regards the gratuitous remission of sins; and the other, the inward renovation of the heart; its a covenant that is offered , not earned, given, not got, and there is a clause which depends on the second and that is the illumination of the mind as to the knowledge of YHWH. There are here many things most

deserving of notice.

Lets expand on this verse

The first is, that YHWH calls us to himself without effect as long as he speaks to us in no other way than by the voice of man. He indeed teaches us and commands what is right but he speaks to the deaf; for when we seem to hear anything, our ears are only struck

by an empty sound; and the heart, full of depravity and perverseness, rejects every wholesome doctrine.

In short,The word of YHWH never penetrates into our hearts, for they are iron and stone

until they are softened by him; nay, they have engraven on them a contrary law, forperverse passions rule within,

which lead us to rebellion.In vain then does YHWH proclaim his Law/Torah/Instructions by the voice of man,

unless he writes it by his Ruakh on our hearts, that is, unless he forms and preparesus for obedience.

It hence appears of what avail is freewill and the uprightness of nature beforeYHWH regenerates us.

We will indeed and choose freely;but our will is carried away by a sort of insane impulse to resist YHWH.

Thus it comes that the Law is ruinous and fatal to us as long as it remains writtenonly on tables of stone,

as Paul also teaches us.

2Co 3:3.[Forasmuch as ye are] manifestly declared to be the letter of Moshiach ministered by

us, written not with ink, but with the Ruakh of the living Elohim ( אלהים ); not in tablesof stone, but in fleshy tables of the heart.

In short,we then only obediently embrace what YHWH commands, when by his Ruakh he

changes and corrects the natural pravity of our hearts; otherwise he finds nothing inus but corrupt affections and a heart wholly given up to evil. The declaration indeedis clear, that a Renewed covenant is made according to which YHWH engraves his

laws on our hearts, for otherwise it would be in vain and of no effect.The second particular refers to the gratuitous pardon of sins.

Though they have sinned, saith the YHWH, yet I will pardon them. This part is alsomost necessary; for YHWH never so forms us for obedience to his righteousness, butthat many corrupt affections of the flesh still remain; nay, it is only in part that the

viciousness of our nature is corrected; so that evil lusts break out now and then. Andhence is that contest of which Paul complains, when we as set apart do

not obeyYHWH as they ought, but in various ways offend.

Rom 7:13.Was then that which is good made death unto me? Let it never be. But sin, that it

might appear sin, working death in me by that which is good; that sin by thecommandment might become exceeding sinful.

Whatever desire then there may be in us to live righteously, we are still guilty ofeternal death before YHWH, because our life is ever very far from the perfectionwhich the Law requires. There would then be no stability in the covenant, exceptYHWH gratuitously forgave our sins. But it is the peculiar privilege of the faithfulwho have once embraced the covenant offered to them in Y.shu., that they feel

assured that YHWH is propitious to them; nor is the sin to which they are liable, ahindrance to them, for they have the promise of pardon.

And it must be observed that this pardon is promised to them, not for one day only,but to the very end of life, so that they have a daily reconciliation with YHWH. For

this favor is extended to the whole of Y.shu.’s kingdom, as Paul abundantly proves inthe fifth chapter of his second Epistle to the Corinthians. And doubtless this is theonly true asylum of our faith, to which if we flee not, constant despair must be ourlot. For we are all of us guilty; nor can we be otherwise released then by fleeing to

YHWH’s mercy, which alone can pardon us.

And they shall be to me, etc. It is the fruit of the covenant, that YHWH chooses us forhis people, and assures us that he will be the guardian of our salvation. This is

indeed the meaning of these words, And I will be to them a YHWH; for he is not theYHWH of the dead, nor does he take us under his protection, but that he may make us

partakers of righteousness and of life, so that David justly exclaims,

Tehillim 144:15.Happy [is that] people, that is in such a case: [yea], happy [is that] people, whose

Elohim ( אלהים ) [is] YHWH ( .(יהוה

There is further no doubt but that this truth belongs also to us; for though theY'Isra'ELites had the first place, and are the proper and legitimate heirs of the

covenant, yet their prerogative does not hinder us from having also a title to it. Inshort, however far and wide the kingdom of Y.shu. extends, this covenant of

salvation is of the same extent.

But it may be asked, whether there was under the Law a sure and certain promise of

salvation, whether the fathers had the gift of the Ruakh, whether they enjoyedYHWH’s paternal favor through the remission of sins? Yes, it is evident that they

worshipped YHWH with a sincere heart and a pure conscience, and that they walkedin his commandments, and this could not have been the case except they had beeninwardly taught by the Ruakh; and it is also evident, that whenever they thought oftheir sins, they were raised up by the assurance of a gratuitous pardon. And yet theApostle, by referring the prophecy of Jeremiah to the coming of Y.shu., seems to robthem of these blessings. To this I reply, that he does not expressly deny that YHWH

formerly wrote his Law on their hearts and pardoned their sins, but he makes acomparison between the less and the greater. As then the Father has put forth morefully the power of his Ruakh under the kingdom of Y.shu., and has poured forth more

abundantly his mercy on mankind, this exuberance renders insignificant the smallportion of grace which he had been pleased to bestow on the fathers. We also see thatthe promises were then obscure and intricate, so that they shone only like the moonand stars in comparison with the clear light of the Gospel which shines brightly on

us.

If it be objected and said, that the faith and obedience of Abraham so excelled, thathardly any such an example can at this day be found in the whole world; my answeris this, that the question here is not about persons, but that reference is made to the

economical condition of the Church. Besides, whatever Ruakhual gifts the fathersobtained, they were accidental as it were to their age; for it was necessary for themto direct their eyes to Y.shu. in order to become possessed of them. Hence it was not

without reason that the Apostle, in comparing the Gospel with the Law, took awayfrom the latter what is peculiar to the former. There is yet no reason why YHWH

should not have extended the grace of the renewed covenant to the fathers. This is thetrue solution of the question.

The Apostle adopts here the Septuagint version. The Hebrew is“I will put my law in their inmost part, and on their heart will I write (or engrave)

it.”

The word “law” and “heart”, are put here in the plural number, and the “inmostpart” is rendered “mind.”

These changes are according to the peculiar character of the two languages.

Eloneinu Yëshuå Ha MeshiakhIn His Name

His servant and yoursShalom in Righteousnessby the GRACE of YHWH

keiYAH

nätzräyaremember me and pray for me that YHWH will be gracious unto me and be mercifulunto 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 giveA rule necessary, and of great extent. A servant in the Gospel Vineyard, though

worthy of his Comfortable support while in the work. Should never preach for hire,or make a secular traffic of the Ruakh (spiritual work): what a scandal is it for a

man to traffic with gifts which he pretends, at least, to have received from the RuakhHaQodesh, 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