Zekeniam Y’Isra’EL

Sherut haRitztzuy

(the ministry of reconciliation)

by whom we have now received the

( Atonement)

reconciliation of the Dvar HaRitztzuy

Let this day be a day of reconciliation and regeneration

[“EHYEH ASHER EHYEH”]

( HaYaH (He was), Howeh (He is), and Yihyeh (He will

be).

I AM

My Memorial for generation after generation.”

Shemot 3:13-16

This is MY NAME for ever,

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

"And יהוה said to mosheh , 'I am that which I am. [ehyeh

Asher ehyeh]' and he said, 'so you will say to the sons of

Y’isra’EL, "I am [ehyeh] has sent me to you." 'and יהוה said further to mosheh, 'now you are to say to the sons of

Y’isra’EL, "יהוה , elohey of your fathers Abraham,

Yitzchak [Isaac], and Yaa’qob [Jacob], has sent me to you.

this is my name forever, and this is my memorial for

generation to generation." ' "Shemoth 6:3," 'and I appeared to

Abraham, to Yitzchak, and to Yaa’qob as hashadday [the

almighty]. and my name, יהוה , was not well known

(famous) to them.

.ELOHEY Tsebaoth, is his name , יהוה

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

Who hath ears to hear, let him hear.

Yahu(ah)shua

The Torah(law) and Grace work together in

Yochanan 14:6

Yahu(ah)shua (ישוע) saith unto him, ANI ha Derek(way), ha

Emet(truth), ve ha Chayim(life): no man cometh unto the

Father, but by Me.

Way, truth, and life:

Avi ben Mordekhai points out that each of these is an idiom

for the Torah, because he was "fleshing out the Torah" by

doing what it says.

We, too, can follow that pathway.

The Hebrew word Torah comes from the root word yarah

(yah-rah’) which means: "to flow as water; to lay or throw

(espec. an arrow); fig, to point out; to teach."

Thus, as water flows down a river, so does יהוה

(Yahu(ah))’s instructions flow down to us through the Torah.

As the arrow is aimed at its mark, so all Believers should

aim to follow the teachings of יהוה (Yahu(ah)). When we

miss the mark, we sin or transgress.

Probably the best one word definition of Torah in English

would be ‘instruction';

The loving instruction from יהוה (Yahu(ah)) to His highest

form of creation, mankind.

The English word ‘law’is better written has ‘instruction’. It

most often carries the concept of assistance, helpfulness,

caring, learning, growing and loving attention.

This is a perfect picture of יהוה (Yahu(ah))’s Torah, His

merciful instruction on the righteous and proper way we are

to live our lives.

Now if the Torah is a handbook of

’

then why not just follow all of its rules and thereby receive

eternal life in his righteous kingdom

After all:

Rhomaios.7:12

Wherefore the Torah [is] kadosh, and the commandment

kadosh, and tzedek, and tov.

This is the basic, core belief by we must judge everything

else Paul ever says about the Torah.

If we were cut off from the Torah,

it was so we could be resurrected to the relationship it was

truly meant to have toward us

(teaching us to know יהוה , not becoming a substitute for

Him),

but with amnesty for the past, a fresh start.

The reason why we cannot receive salvation through

commandment keeping is because the flesh is weak.

Because of this inherent weakness we cannot keep the law

perfectly.

Rhomaios.3:23

For all have sinned, and come short of the glory of Elohim

;(אלהים)

Fall short: when thus clamoring for His goodwill through

attempts at observance, which is not the purpose of Torah.

Alt., lack the splendor Elohim has. Hoshea 8:10 speaks of

taking away the vessels that were once Sacred and יהוה

relegating them to common use, since they fall short of being

able to carry the King’s burden anymore. Paul’s argument is

that this has happened to both Yehudah and Efrayim, and

neither is on higher footing apart from the HaMashiyach:

This is why ‘grace’ is so very important.

Rhomaios.8:3

For what the "law" could not do, in that it was weak through

the flesh,

Elohim (אלהים) sending His own Son in the likeness of sinful

flesh,

and for sin, condemned sin in the flesh:

Could not do: Once we had forsaken the covenant, it held

only condemnation for us, and did not contain the

mechanism by which a whole nation, once shattered, could

return, unbesmirched, to favor with יהוה . Also, Sha’ul again

uses the motif of “weakness” to set the stage for his answer

to those who consider others “weaker” than themselves.

(Segal, Nanos; cf. note on 7:7) Condemned sin: not merely

judged, but rendered it even more censurable because of his

perfect example of what a human being can be. In the

likeness of sinful flesh: Though tempted in every way

Ivrim. 4:15

For we have not an Kohen HaGadol which cannot be touched

with the feeling of our weakness; but was in all points

tempted like as [we are, yet] without sin.:

He was flesh and yet did not sin, thus precluding any idea

that the physical nature, as such, is inherently evil. To deal

with sin

The main purpose of Yahu(ah)shua’s first coming as the

“HaMashiyach ben Yoseyf” was to be “bruised for our

iniquities”

Yesh. 53:5

Vehu mekholai mipshaenu meduka meavonoteinu musar

shelomenu alavu vakhavurato nirpa-lanu

But He [was] wounded for our transgressions, [he was]

bruised for mei'avonoteinu (for our iniquities): the

chastisement of our shalom [was] upon him; and with His

stripes we are healed.

Kefa Alef 2:24

Whereas when He returns in the role of “HaMashiyach ben

David”, it will be “without reference to sin” on the part of

those whom He has already cleansed

Yesh 6:10;

Make the heart of this people fat, and make their ears heavy,

and shut their eyes; lest they see with their eyes, and hear

with their ears, and understand with their heart, and convert,

and be healed.

Ivrim. 9:12, 26-28;

Neither by the blood of se'irim (goats) and parim (calves),

but by his own blood he entered in once into Kodesh

HaKodashim, having obtained eternal redemption [for us].

For then must he often have suffered since the foundation of

the Olam Hazeh: but now once in the end of the Olam Hazeh

hath he appeared to put away sin by the sacrifice of himself.

And as it is appointed unto men once to die, but after this

Yom HaDin: So Moshiach was once offered to bear the sins

of many; and unto them that look for him shall he appear the

second time without sin unto salvation.

Yoch. 15:3

Now ye are metoharim (clean) through the Dvar which I

have spoken unto you.

In the flesh: Aramaic, in His (Yahshua’s) flesh. I.e., by

incorporating into Himself all the unpunished sins especially

of the prodigal Northern Kingdom, He was able to pay off

their penalty and thus nullify our debt, so that sin had no

more claim on us. Torah: the same word in Greek and

Aramaic as the two “principles” in

v. 2,

very branch in Me that beareth not fruit he taketh away: and

every [branch] that beareth fruit, he purgeth it, that it may

bring forth more fruit.

and hence here it may refer to the latter of these rather than

the Torah of Moshe, but not in

v. 4:

Abide in Me, and I in you. As the branch cannot bear fruit of

itself, except it abide in the vine; no more can ye, except ye

abide in Me.

"A disposition to be generous or helpful; good will. Mercy;

clemency.

A favor rendered by one who need not do so; indulgence.

A temporary immunity or exemption; are prieve."

Sometimes it is helpful in understanding a word or concept to

examine some of the ideas which the word does not convey

. There are a number of things which Grace does not or

cannot do:

Grace does not grant a license to sin.

Grace does not do away with the Torah.

Grace does not replace obedience.

Grace does not eliminate the need

for good works.

These definitions help us to understand יהוה (Yahu(ah))’s

grace toward the Body of HaMashiyach.

(Those who have, accepted Yahu(ah)shua as the Son of יהוה

(Yahu(ah)), the prophesied HaMashiyach who is; "The Lamb

of יהוה (Yahu(ah)) who takes away the sin of the world!"

Yochanan 1:29

The next day Yochanan seeth Yahu(ah)shua (יהושע) coming

to him, and said: Hinnei Seh Elohim (אלהים), which taketh

away the sin of the Olam Hazeh.

Follow the succession of days: it has prophetic significance.

Matithyahu 3:11ff in Hebrew strongly suggest that the day

He was immersed was the inauguration of the 40 days of

repentance that precede Yom Kippur. But this must be a later

time. (cf. v. 32), probably six months later.

"For יהוה (Yahu(ah)) so loved the world that He gave His

only begotten Son, that whoever believes in Him should not

perish but have everlasting life For יהוה (Yahu(ah)) did not

send His Son into the world to condemn the world, but that

the world through Him might be saved.

Yochanan 3:16

For Elohim (אלהים) so loved the world that He gave His only

begotten Ben, that whosoever believeth in Him should not

ne'evad (perish) but have Chayim Olam (everlasting life)

The only one: a Hebrew idiom for one's favorite; Yitzhaq

was called Avraham's "only" son, though he had others. This

is the one who received the inheritance.

Yochanan 3:17

For Elohim (אלהים) sent not His Ben into the world to

condemn the world but that the world through Him might be

saved. (אלהים) sent not His Son into the Olam Hazeh to

condemn the Olam Hazeh; but that the Olam Hazeh through

him might be saved.

This judgment will come, and His next coming will be

largely for that purpose, but His first coming was to provide

an “ark of safety” by which to survive that judgment.

Yochanan 3:18

He that believeth on him is not condemned: but he that

believeth not is condemned already, because he hath not

believed in the Name of the only begotten BEN Elohim

.(אלהים)

Yochanan 3:19

And this is the condemnation, that light is come into the

Olam Hazeh, and men loved darkness rather than light,

because their deeds were evil.

Yochanan 3:20

For every one that doeth evil hateth the light, neither cometh

to the light, lest his deeds should be reproved.

Yochanan 3:21

But he that doeth truth cometh to the light, that his deeds

may be made manifest, that they are wrought in Elohim

.(אלהים)

Truth: in Hebrew, what is firmly rooted in reality, and totally

reliable.

"He who believes in Him is not condemned; but he who does

not believe is condemned already,

because he has not believed in the name of the only begotten

Son of יהוה (Yahu(ah)).

And this is the condemnation, that the light has come into

the world, and men loved darkness rather than light, because

their deeds were evil

. For everyone practicing evil hates the light and does not

come to the light, lest his deeds should be exposed.

But he who does the truth comes to the light,that his deeds

may be clearly seen, that they have been done in יהוה

(Yahu(ah))."

The concept of Grace is really quite simple when it is placed

in the context of a court of law.

While today’s court system is but a corrupt image of the

Kingdom court,

still the principles that are supposed to govern our modern

courts are really quite similar to the biblical model.

Eventually,

all people will be required to come before the throne of יהוה

(Yahu(ah)) for judgment.

"And as it is appointed for men to die once, but after this the

judgment, so Yahu(ah)shua was offered once to bear the sins

of many.

To those who eagerly wait for Him He will appear a second

time, apart from sin, for salvation."

Ivrim.9:27

And as it is appointed unto men once to die, but after this

Yom HaDin:

The sins that can be covered are the unintentional ones (Lev.

4); if we are conscious of what we are doing and still do it

anyway, we can only expect to have much trouble in our

lives, because יהוה has not provided for the consequences of

this sin to be removed by any means. (Compare Ex. 21:14;

23:21).

Ivrim 9:28

So Moshiach was once offered to bear the sins of many; and

unto them that look for him shall he appear the second time

without sin unto salvation.

(Rom.14:10b)

But why dost thou judge thy brother? or why dost thou set at

nought thy brother? for we shall all stand before the

judgment seat of ha Moshiach.

Judgment seat: bemah, from the Heb. bimah, a raised

platform with a tribunal throne. Compare Yoel 3:12.

All mankind will be judged by the righteous Judge; the

HaMashiyach, Yahu(ah)shua .

Since everyone must stand for judgment, there has to be

some serious charges that are laid against us. The court,

especially the Kingdom one, would not bring someone

before it without a legitimate reason, nor without due

process.

Rom. 3:23

For all have sinned, and come short of the glory of Elohim

;(אלהים)

Fall short: when thus clamoring for His goodwill through

attempts at observance, which is not the purpose of Torah.

Alt., lack the splendor Elohim has. Hoshea 8:10 speaks of

taking away the vessels that were once holy and יהוה

relegating them to common use, since they fall short of being

able to carry the King’s burden anymore. Paul’s argument is

that this has happened to both Yehudah and Efrayim, and

neither is on higher footing apart from the HaMashiyach:

In addition, if one breaks even one command they are

considered to be guilty of breaking the entirety of the law.

Ya'akov 2:10

For whosoever shall keep the whole Torah, and yet offend in

one [point], he is guilty of all.

Every part of the Torah is intertwined with the rest, and

cannot be dissected without doing violence to the whole. We

cannot pick and choose; if we miss the target at all, even by

just a little, we have missed it as much as one who does not

even come close to hitting it:

Now the payoff for sin is death.

Yechezk’el 18:4

Hinnei, all nefashot are mine; as the soul of the father, so

also the soul of the son is mine: the soul that sinneth, it shall

die.

The same idiom of the reversal of this proverb is used in

Yirmeyahu 31:29-30, but the fuller context there is the exile

of both houses of Israel (31:27), which will be accomplished

within a few weeks of Y’hezq’El’s prophecy here. Thus all

of Israel is still inheriting the punishment their fathers

earned. But this including of all of Israel in the category of

guilty (see Rom. 11:32) sets the stage for the Renewed

Covenant for both houses together. (Yirm. 31:3ff) which they

will not break. Yuha(ah)shua made that covenant possible,

but it will not be fully ratified until the Kingdom (the context

of the rest of Yirmeyahu 31), when both houses of Israel are

regathered (31:28). Thus, though he begins to foretell it now,

this promise does not apply immediately. The correction

must come first. The exile is just beginning, and in some

ways it will last about 2,600 years. Some try to say that if

each one will die for his own sins, and all one needs to do to

be counted righteous again is repent (as the rest of this

chapter would seem to imply), then Yahu(ah)shua’s blood

sacrifice was not necessary—and Yehudah often concludes

that no blood sacrifice is necessary today because of this

chapter. But many other Scriptures (notably chapters 40-49

of this very book) make it clear that blood sacrifice will

again be a regular activity in the Temple that is yet to come,

and without Yahu(ah)shua’s sacrifice for the whole nation

(Yochanan 11:50), the tribes that had forsaken the covenant

could not have been regathered, nor can there be a Kingdom

without the King. So the assertions made in this chapter, like

those in the “Renewed Covenant” must be taken in the

overall context of the rest of Scripture, not in isolation. Since

the regathering has now begun, though, our emphasis must

be on making sure we do not continue in the sins of our

ancestors, so that we will not continue to inherit the curse

they brought upon themselves and us. (Deut. 27:26)

Yechezk’el 18:20

The soul that sinneth, it shall die. The son shall not bear the

iniquity of the father, neither shall the father bear the iniquity

of the son: the tzedek (righteouness) of the tzaddik shall be

upon him, and the wickedness of the wicked shall be upon

him.

He cannot rest on his father’s laurels, as was seen in the

cases of Aharon (Lev. 10), Eli (1 Shmuel 2:22ff), and David

(1 Kings 1:5-6), for a few examples.

(Rom.6:23)

For the wages of sin [is] death; but the gift of Elohim (אלהים)

[is] eternal life through Yeshua (ישוע) ha Moshiach

ELoneinu.

Benefit: soldier's pay or allowance, especially the part given

in lieu of money. Bonus: an unearned, free gift.

One of the points being made in the sixth chapter of Romans

is that each person will be held accountable for his own sins.

No individual will ever beheld accountable for the sins of

another person

Deut.24:16

The avot shall not be put to death for the children, neither

shall the children be put to death for the avot: every man

shall be put to death for his own sin.

In context, we cannot be punished for wages our parents

failed to pay. (v. 15) Compare Y'hezq'el 18:20, whose

context includes many of the issues listed here (especially in

vv. 17-18). It is the soul that sins that will die. We are held

accountable for our own choices. Keep Torah and you will

live, period. But if your son does not, he cannot rest on your

laurels. But if the next generation repents (in overall lifestyle,

not counting the inevitable slip-ups), they will again live.

This very verse is often used to prove that Yahshua could not

die for our sins. But Yahu(ah)shuaianity has twisted what the

Renewed Covenant said. There is no magic to it, as if his

death saved us no matter how we live. He took responsibility

for us whose parents had gone astray, making it his priority

to redeem his lost brothers even when everyone around him

had written us off as dead and never likely to return. He thus

kept Torah even when it cost him his life, as an example to

his students who would finish the job of finding the lost

sheep who were indeed still exiled because of our ancestors'

sins, so that we could survive to do what is right and again

come back and take responsibility for our own actions. He

died not so we could get away with our sins, but so we could

get away from them. (Gal. 1:3; 1 Kefa 2:21-24; 1 Yochanan

1:9ff)

"The fathers shall not be put to death for their children, nor

shall the children be put to death for their fathers; a person

shall be put to death for his own sin."

All have sinned (both Jew and Gentile), therefore all are

guilty of breaking the law,

so all mankind is under the penalty of death if found guilty

in the Kingdom Court.

Many recognize this very problem.

However,

there are different ways in which people attempt to resolve

it.

How one approaches the Kingdom Court is just as important

as how one approaches an earthly court of law

. If one comes with contempt for the Court, he should expect

to be treated with contempt.

If one comes before the court in a respectful attitude, he will

be treated with respect, although he may still be found guilty.

What are some of the attitudes that people might bring before

the Kingdom Court in the Day of Judgment?

Following are some possibilities.

First comes the person who knows he has committed some

sins in his life but believes that his good works outweigh his

evil deeds. He may come before the Kingdom Court and say;

"I did break some Torah commandments on rare occasions,

but I strictly observed all of the traditions of my church (or

synagogue). Also, I gave money to various charities and I

even cast out a demon in the name of Yahu(ah)shua .

Therefore, if it pleases the court, I submit to you that my

good deeds and observance of religious traditions far

outweigh the transgressions that I have committed.

Therefore, I feel the court should acquit my case."

(This is the person who feels he can earn his salvation by his

works.)

To this man the Righteous Judge, Yahu(ah)shua , may

respond;

"You admit to breaking the Torah commandments.

Did you not read,

in the scripture, that all of your righteousness is as filthy

rags?

Yeshayahu 64:6

But we are all as an tamei [thing], and kol tzidkoteinu [are]

as filthy rags; and we all do fade as a leaf; and our iniquities,

like the wind, have taken us away.

filthy rags : This verse is often used to prove that we cannot

keep the Torah and so should not even try. However, it

seems it is an outer garment being described here, and thus

not one defiled by blood, but one marking the fact that this

woman is off-limits during that time, and every man should

avoid touching her, since she is set apart to יהוה . But here

Israel is saying this to יהוה ! She is not separating herself unto

Him, but unto herself. She feels like she has things under

control. Israel in exile "had Yahu(ah)shua" and stayed away

from יהוה Himself since we were "covered by this outer

clothing". Our hearts are still filthy; the Torah is not. (Rom.

6-8)

How could you ever expect that your works would be able to

pay for the sins you have committed?

I find you guilty as charged."

Another may come and say

; "I have never broken any of the Torah commandments

because those laws were all nailed to the Tree by you and

were thereby done away

. Since there is not a single valid law on the books, other

than to love יהוה (Yahu(ah)) and love neighbor,

I do not believe that I can be held accountable for any Torah

transgressions.

Therefore, I petition the court to dismiss my case."

(This position is known as the ‘antinomian’ [against the law]

position.)

To this the Righteous Judge may respond;

"I did not come to destroy the law but to make it full.

(Matt. 5:17).

Think not that I am come to destroy the Torah, or the

Neviim:I am not come to destroy, but to complete.

I have come: a Hebrew idiom for "my purpose is". To give

them their fullest meaning: as seen by the rest of this

discourse, where He expands on the common interpretations

of his day to get to the heart of the matter. "Fulfill" (or

complete) was also a technical term used by rabbis to

describe a correct interpretation, which "established" it. He

reveals what יהוה really intended by the commandments by

setting forth specific cases--a common rabbinic method. In

Mattithyahu he reiterates and amplifies on each of the ten

commandments.

The law was never done away, therefore you stand guilty as

charged."

Finally comes the man who says;

"Yes, O Righteous Judge, I have sinned by breaking the

commands given in the Torah. I am guilty and without

excuse

. However, I have fully repented of my sinful actions and ask

that the Court accept as payment for my sins that which you

, my Elder Brother, Yahu(ah)shua HaMashiach,

has already made to this Court in my behalf."

This is the man who truly knows from whence comes his

salvation

To this the Righteous Judge will respond;

"This Court accepts as full payment, for this man’s sins, the

atoning sacrifice of his Elder Brother, Yahu(ah)shua

HaMashiach

. For this reason, and this reason alone, the Court extends

grace to him

. You are hereby released from your debt (sins) and your

obligation to pay with your life.

Go and sin no more.

Now that this sinner is no longer "under the law," is he free

to go forth and sin again?

Of course not.

For if he sins again, he comes once again "under the law,"

and must face the Court yet another time.

Since, in this case, the Judge is actually the one paying the

penalty,

it would seem to be the better part of wisdom for that person

not to keep sinning and thereby repeatedly reappearing in

Court asking the Judge to pay his penalty.

"What shall we say then? Shall we continue in sin that grace

may abound? Certainly not! How shall we who died to sin

live any longer in it?"

Rhomaios 6:1

What shall we say then? Shall we continue in sin, that

unmerited favour may abound?

Rhomaios 6:2

Chalilah (Far be it). How shall we, that are dead to sin, live

any longer therein?

~ Grace; A Torah Teaching~

Forgiveness is certainly a part of the teaching of the Brit

Chadasha

but is it also a part of the Torah?

Yes, very much so.

There is one difference however, the Torah (the first five

books of the Bible) only hints at the possibility of

forgiveness extending on into salvation for all eternity.

It was left to the remainder of the Hebrew Scriptures (the

Prophets and the Writings) to flesh out this important

understanding.

The primary expression of forgiveness in the Torah deals

with forgiveness in the here and now. If Y’isra’EL had

obeyed all of the commandments laid out in the book of the

law (the Torah), then יהוה (Yahu(ah)) would have blessed

them abundantly. However, when Y’isra’EL transgressed

against יהוה (Yahu(ah)) they were punished. The

punishments began with the withholding of rain. If they did

not respond positively the punishment was escalated.The

final, and most extreme, punishment was to be cut off, or

exiled, from the land of promise. However, יהוה

(Yahu(ah))’s punishments of Y’isra’EL were not designed to

be permanent, but rather were a means of discipline so the

children of Y’isra’EL would repent and return to the יהוה

with all their heart. If they did so, He promised to hear their

prayers and restore them to peace and prosperity in their own

land.

Devarim 4:29

But if from thence thou shalt seek (יהוה) יהוה Eloheicha, thou

shalt find [him], if thou seek him b'kol thy heart and b'kol thy

Nefesh.

Here we are in the Book of Life if we do this! Seek: includes

the idea of searching with strong desire--hunting, inquiring,

even prying or demanding: Where is He? Where must we be

in order to meet Him? Determination: "heart", including the

understanding, memory, knowledge, and conscience--the

innermost being. Passion: emotion, self-life, appetites, and

active will--almost an addiction.

Devarim 4:30

When thou art in tribulation, and all these things are come

upon thee, [even] in the archarit ha yamin(latter days), if thou

turn to (יהוה) יהוה Eloheicha, and shalt be shomer unto His

voice;

In your distress: a possible allusion to the "Great Tribulation"

of which Yahshua spoke, which may finally force many

fence-sitters to finally turn back to the heritage they know is

theirs. Voice: Aramaic, "Memra" (living Word). You will

return...and obey: this is a prophecy and a promise. It is a

lifeline we must cling to so that we can "walk by faith and

not by sight." This is the only way the Renewed Covenant

should differ from the former: this time it will not be broken.

(Yirmiyahu/Jer. 31:32; Heb. 8:9)

Devarim 4:31

(For (יהוה) יהוה Eloheicha [is] a merciful Elohim (אלהים); he

will not forsake thee, neither destroy thee, nor forget the Brit

of thy avot which he sware unto them.

Abandon: literally, "let you drop".

However, in the Torah there is more to Grace than just

repentance, being forgiven for one’s sins, and receiving a

restoration of physical blessings. Torah Grace also includes

freedom from all oppression. However, Grace cannot be

implemented without some form of outside intervention. To

fully understand the magnitude of forgiveness offered to

Believers under the New Covenant, another important Torah

concept about forgiveness and redemption must be

considered. This is the understanding that sin creates a debt

that must be paid by someone. Once this principle is

understood our present relationship to Yahu(ah)shua can be

more fully appreciated.

How did יהוה (Yahu(ah)) instruct the children of Y’isra’EL

to handle the problem of debt in their society? The answer

has startling implications for Believers for the same principle

applies in a Ruakh (Ruakh (spirit))ual sense in the Brit

Chadasha (Renewed Covenant).

"And if one of your brethren who dwells by you becomes

poor, and sells himself to you, you shall not compel him to

serve as a slave, but as a hired servant and a sojourner he

shall be with you, and shall serve you until the Year of

Jubilee."

Vayikra.25:39

And if your brother [that dwell] by you be waxen poor, and

be sold unto you; you shall not compel him to serve as a

avodat eved:

Poor: LXX, "lowered". Sells himself: This is the type of

slavery the Israelites practiced--that someone could pay off

his debts through work when he was unable to pay with

money or products. Our older brother Yahshua was endowed

with richness of Ruakh (Ruakh (spirit)) so that he could

redeem us from the bondage to the flesh which we imposed

on ourselves by choosing to walk in the ways of the Gentiles

instead of living as Israel. The service of a slave: degrading

labor, such as making one carry his clothes to the bathhouse

or putting on his shoes for him. Do not dominate him in such

a way as breaks his Ruakh (Ruakh (spirit)), or give him

unnecessary jobs just to torment him. (Rashi)

Vayikra25:40

[But] as an sakhir (employee, hired servant), [and] as a

sojourner, he shall be with you, [and] shall serve you unto

the Shanat (year) ha Yovel :

A Hebrew slave who is bought may only serve six years

before being freed. (Ex. 21:2) The yovel appears to interrupt

even that cycle. Not that he is to be paid, but he is to be

treated as a person with rights.

Acts 2:42-47

And they continued steadfastly in the shlichim' Torah and

chavurah, and in breaking of lechem, and in tefillot (* 3

times daily).And fear came upon every soul: and many

wonders and signs were done by the shlichim And all that

believed were together, and had all things common; And sold

their possessions and goods, and parted them to all [men], as

every man had need. And day by day, continuing with ONE

ACCORD in the temple, and breaking bread from house to

house, did eat their food with gladness and simplicity of

heart, Praising unto Elohim (אלהים), and having favour with

all the people. And Eloahi added to the assembly daily such

as should be saved.

Note that the Y’isra’ELite who sold himself because of his

debts, only became indebted to his brother Y’isra’ELite until

the Year of Jubilee, which occurs once every forty-nine

years. (Some say once every fifty years. This depends on

whether the Jubilee is the first year of the next forty-nine

year cycle, or a fiftieth year inserted at the end of each forty-

nine year cycle.) The important concept to remember is that

the person is to be a servant to his Y’isra’ELite brother only

until the Jubilee. Once the Jubilee arrives, the servant is

released from his service and, in addition to his freedom, has

his family land returned to him so that he can support himself

and thereby remain a free man. In other words, he becomes

totally free; and if he is circumspect about his life from that

point on, remains free.

It was also possible for a poor Y’isra’ELite to sell himself

into bondage to a rich stranger (non-Y’isra’ELite). if this

happened, it became necessary for a close relative to buy him

back from the stranger, otherwise he would be in permanent

bondage. A relative who purchased such an Y’isra’ELite

slave was called a ‘kinsman redeemer.

"Now if a sojourner or stranger close to you becomes rich,

and one of your brethren who dwells by him becomes poor,

and sells himself to the stranger or sojourner close to you, or

to a member of the stranger’s family, after he is sold he may

be redeemed again. One of his brothers may redeem him; or

his uncle or his uncle’s son may redeem him; or anyone who

is near of kin to him in his family may redeem him; or if he

is able he may redeem himself"

Lev.25:47-49

Redeeming all Yisrael:- Torah prohibits enslaving its citizens

forever And if a stranger or toshav (sojourner) wax rich by

you, and your brother [that dwells] by him wax poor, and sell

himself unto the stranger [or] sojourner by you, or to the

stock of the stranger's mishpochah (family): After that he is

sold he may be ge'ulah (redeemed) again; one of his brethren

may redeem him: Either his uncle, or his uncle's son, may

redeem him, or [any] that is nigh of kin unto him of his

mishpochah (family) may redeem him; or if he be able, he

may redeem himself.

Whatever their customs may have been, the Land has its own

rules, and while they live there they must abide by them.

True Gentiles who joined the communities of returning

Israelites for political reasons did end up dominating us. The

story of Ruth is a vivid example of this, and a foreshadowing

of Yahshua, who came to seek out and buy back the lost

sheep of the House of Israel, who voluntarily gave up their

right to be part of the covenant, and so had to have it bought

back by a relative who is in a better position. We must

redeem as quickly as possible lest he become assimilated, yet

without cheating those who live under Israel’s jurisdiction

and respect its laws. Thus we must be meticulous in

calculating the redemption price. (Rashi) An uncle is the

closest of kin in Israelite taxonomy; the word "uncle" is the

same as "beloved". This order of priority is where the

concept of the "nearer kinsman" in Ruth 3:12 is based.

Notice that the Y’isra’ELite brother who redeemed a fellow

kinsman was commanded not to deal harshly with his newly

acquired servant.

"He shall be with him as a yearly hired servant, and he shall

not rule with rigor over him in your sight."

Lev.25:53

[And] as a yearly sakhir (employee, hired servant) shall he be

with him: [and the other] shall not rule with rigour over him

in your sight.

Subjugate him with cruelty: Aram., "work him ruthlessly". It

is the responsibility of the rest of the sons of Israel to watch

out that no one among them is treated this way.

It did not matter whether the poor Y’isra’ELite was

redeemed from a stranger or whether he sold himself directly

to another Y’isra’ELite, the new owner was never to deal

harshly with the servant.

"But as a hired servant and a sojourner he shall be with you,

and shall serve you until the Year of Jubilee. .. You shall not

rule over him with rigor, but you shall fear your יהוה

(Yahu(ah))."

Lev.25:40,43

[But] as an sakhir (employee, hired servant), [and] as a

sojourner, he shall be with you, [and] shall serve you unto

the Shanat (year) ha Yovel : You shall not rule over him with

rigour; but shall fear Eloheicha.

What does all of this have to do with Believers now?

Everything! For, as we have seen, every human being has

sold himself, through the vehicle of sin, into permanent

slavery to the Adversary HaSatan. He is the stranger who has

purchased each one of us through our obedience to sin. It all

began in the Garden of Eden when Adam and Eve sold their

place in paradise to HaSatan for a taste of the forbidden fruit.

Because of this permanent bondage to HaSatan, it became

absolutely necessary for Yahu(ah)shua to come as a

"Kinsman Redeemer" in order that He be in a qualifying

position (that of a near relative), thereby being allowed the

privilege of paying the sin debt that each Believer has

incurred through submission to HaSatan and his way of life.

As the seed of Abraham, Yahu(ah)shua came to set the

Y’isra’ELite captives free from their personal sin bondage to

HaSatan. When Yahu(ah)shua went to Nazareth and

attended the synagogue service on the Sabbath day, He read

the Haftarah reading for that week from the book of Isaiah:

Luke 4:18-19

"The Ruakh (spirit) of the יהוה is upon Me,Because He has

anointed Me to preach the gospel to the poor.He has sent Me

to heal the brokenhearted,

To preach deliverance to the captives And recovery of sight

to the blind,To set at liberty those who are oppressed, To

preach the acceptable year of the יהוה ."

Yahu(ah)shua then closed the book and sat down. The

scriptures tell us that "... the eyes of all that were in the

synagogue were fixed upon Him." (v.20). This action should

not be surprising to anyone that understands the customs of

the synagogue, for one stands to read and sits to teach. The

members of the fellowship were merely waiting to hear what

He had to say about the reading. What they heard astonished

them.

Luke 4:21

"And He began to say to them, ‘Today this Scripture is

fulfilled in your hearing.’"

To state it simply; one of the principal reasons Yahu(ah)shua

HaMashiach came to the children of Abraham was to be a

Kinsman Redeemer in the full sense of the word; to purchase

them and thereby release them from their bondage to the יהוה

(Yahu(ah)) of this world, HaSatan.

~ What About the Gentiles?~

A Canaanite woman came to Yahu(ah)shua asking that her

daughter be healed of demon possession. Yahu(ah)shua

turned to her and said; Matt. 15:24

But he answered and said, I am not sent but unto the lost

sheep of the Bayit Yisrael.

Then she implored Him, and worshipped Him, and He

answered her;

(Matt.15:26-28)

"It is not good to take the children’s bread and throw it to the

little dogs.’ And she said; ‘True יהוה , yet even the little dogs

eat the crumbs which fall from their masters’ table.’ Then

Yahu(ah)shua answered and said to her, ‘O woman, great is

your faith! Let it be to you as you desire.’ And her daughter

was healed from that very hour."

Yahu(ah)shua did not come to save those who are not a part

of Y’isra’EL, because only Y’isra’EL is sanctified (‘set

apart’). For about the first ten years after Yahu(ah)shua ’s

death and resurrection, the Church consisted only of Jews,

Jewish proselytes and converted Samaritans. It was not until

Simon Peter was sent to the house of Cornelius that

uncircumcised Gentiles were able to become a part of the

fellowship.

So how does all of this square with scripture?

Quite well when one fully understands Romans 9, 10 and

11.

In chapter 11 Paul goes to great lengths to explain the place

of both Jews and Gentiles in the Body of HaMashiyach. He

compares Y’isra’EL to an olive tree. The Jews are a natural

part of the Olive Tree of Y’isra’EL because of their

birth,their heritage, and the fact that יהוה (Yahu(ah)) had

never divorced the house of Judah. However, not all of the

Jews accepted Yahu(ah)shua as HaMashiyach, while many

Gentiles did. Today many people believe that יהוה

(Yahu(ah)), at this point, abandoned the Jewish people and

the church became the new Y’isra’EL. This is known in

theological circles as "replacement theology." Romans

chapter 11 says just the opposite. In reality, the Gentiles are

grafted into Y’isra’EL and become Y’isra’ELites by their

faith in Yahu(ah)shua , while the unbelieving Jews are

broken off. However, the Gentiles are told not to brag,

because יהוה (Yahu(ah)) can just as easily cut them back out

and graft the unbelieving Jews back in by causing their eyes

to be opened to the HaMashiyach, Yahu(ah)shua .

(Rom.11:17-18,24)

"And if some of the branches were broken off, and you,

being a wild olive tree,were grafted in among them, and with

them became a partaker of the root and fatness of the olive

tree, do not boast against the branches. But if you boast,

remember that you do not support the root, but the root

supports you."... For if you were cut out of the olive tree

which is wild by nature, and were grafted contrary to nature

into a good olive tree, how much more will these, who are

the natural branches, be grafted into their own olive tree?"

This passage does not totally exclude unbelieving Jews from

continued contact with יהוה (Yahu(ah)), for they, unlike the

Gentiles, continue to have that privilege as physical

descendants of Abraham, Isaac and Jacob (as do also the

descendants of the ten tribes of the northern House of

Y’isra’EL). As physical descendants of the Patriarchs, the

Jews still hold a special relationship to יהוה (Yahu(ah)), even

in their ‘unbelief.’

"Concerning the gospel they (the Jews) are enemies for your

sake, but concerning the election they are beloved for the

sake of the fathers. For the gifts and the calling of יהוה

(Yahu(ah)) are irrevocable."

Rom.11:28-19

What are these ‘irrevocable gifts and calling’ of יהוה

(Yahu(ah))?

"What advantage then has the Jew, or what is the profit of

circumcision?

"Much in every way!

Chiefly because to them were committed the oracles of יהוה

(Yahu(ah)). For what if some did not believe?

Will their unbelief make the faithfulness of יהוה (Yahu(ah))

without effect?

"Certainly not! Indeed, let יהוה (Yahu(ah)) be true but every

man a liar."

Can יהוה (Yahu(ah)) still save the unbelieving Jews? If He

can, will He?

Rom.11:25-27

"For I do not desire, brethren, that you should be ignorant of

this mystery, lest you should be wise in your own opinion,

that hardening in part has happened to Y’isra’EL until the

fullness of the Gentiles has come in. And so all Y’isra’EL

will be saved, as it is written:"The Deliverer will come out of

Zion, And He will turn away ungodliness from Jacob; For

this is My covenant with them,

When I take away their sins."

~ Yahu(ah)shua ~

The Kinsman Redeemer For All Mankind ~

Because of the grafting principle as described in Romans

chapter 11,Yahu(ah)shua has become a kinsman redeemer to

the Gentiles as well as to all Y’isra’EL, for they have all

become one in the brotherhood of Y’isra’EL. Now all who

believe can be redeemed by the great Jewish Redeemer;

whether from the house of Judah (a Jew), from the house of

Y’isra’EL, or a Gentile (grafted into Y’isra’EL). All are

considered to be a part of the good Olive Tree, provided they

believe and are thereby grafted into that same tree. Many

people believe that the Apostle Paul started a new religion

which was contrary to Judaism. However, a proper

understanding of Romans (chapters 9-11) does not allow for

‘christianity’ to be a new religion, rather it is the ‘old

religion’ of Judaism with a Natzraya halacha that is now

given proper understanding and broadened to include all

peoples.

Does this mean that all Believers must become

Y’Isra‘ELites?

Judaism, while containing the essence of true religion, had

become burdened down by the rules and fences of the

Pharisees. It is fine to throw out the improper application of

the Torah and it’s legalistic observance but it is wrong to

throw out the baby with the bath water. First century Judaism

was a Torah based religion, that had gotten out of hand

through its myriad of rules. Yahu(ah)shua and the Apostles

put it back into its proper perspective. Yahu(ah)shua was a

Isra‘ELite...Why aren't you?

Mark 10:17-22

"Now as He was going out on the road, one came running,

knelt before Him, and asked Him, ‘Good Teacher, what shall

I do that I may inherit eternal life?’

"So Yahu(ah)shua said to him, ‘Why do you call Me good?

No one is good but One, that is, יהוה (Yahu(ah)). You know

the commandments:

Do not commit adultery, Do notmurder, Do not steal, Do not

bear false witness, Do not defraud, Honor your father and

your mother.’

"And he answered and said to Him, ‘Teacher, all these I have

observed from my youth.’

"Then Yahu(ah)shua, looking at him, loved him, and said to

him, ‘One thing you lack: Go your way, sell whatever you

have and give to the poor,

and you will have treasure in heaven; and come, take up the

cross, and follow Me.’

"But he was sad at this word, and went away grieved, for he

had great possessions."

One is not a true follower of Yahu(ah)shua HaMashiyach

unless one becomes willingly obedient to the instructions

found in the Torah, and is ready to give up everything to

follow HaMashiyach.

~ Servants of יהוה (Yahu(ah))~

Remember that a kinsman redeemer did not pay the debt for

his relative in order that the relative could go scot free.

Instead, the redeemed Y’Isra’ELites became a servant of the

one who had redeemed him. However, the kinsman

redeemer was not to treat the fellow Y’Isra’ELites as a slave

but rather as a hired servant.

(Lev.25:53,55)

[And] as a yearly sakhir (employee, hired servant) shall he be

with him: [and the other] shall not rule with rigour over him

in your sight. For unto Me benai Yisrael [are] avadim; they

[are] My avadim whom I brought forth out of the eretz

Mitzrayim:

ANI יהוה Eloheichem.

"He shall be with him as a yearly hired servant, and he shall

not rule with rigor over him in your sight. ... For the children

of Y’isra’EL are servants to Me; they are My servants whom

I brought out of the land of Egypt: I am the יהוה your יהוה

(Yahu(ah))."

The same is true with Believers who have been redeemed

through the blood of Yahu(ah)shua :

I Cor.7:23

you are bought with a price; be not you the servants of men.

I Pet.1:18-19

"...knowing that you were not redeemed with corruptible

things, like silver or gold, from your aimless conduct

received by the tradition from your fathers, but with the

precious blood of Yahu(ah)shua, as of a lamb without

blemish and without spot."

Because Yahu(ah)shua is the kinsmen redeemer for both

Jew and Gentile, those whom He has redeemed are now His

servants. Those who wish to follow him will truly convert to

the faith given to them.

Rom.6:16-18,20,22

"Do you not know that to whom you present yourselves

slaves to obey, you are that one’s slaves whom you obey,

whether of sin to death, or of obedience to righteousness?

"But יהוה (Yahu(ah)) be thanked that though you were slaves

of sin, yet you obeyed from the heart that form of doctrine to

which you were delivered. And having been set free from

sin, you became slaves of righteousness. .. For when you

were slaves of sin, you were free in regard to righteousness. .

. - But now having been set free from sin, and having become

slaves of יהוה (Yahu(ah)), you have your fruit to holiness,

and the end, everlasting life."

So now, we are the slaves, or servants of יהוה (Yahu(ah)),

and we have life more abundantly. Therefore we are to

praise יהוה (Yahu(ah)) and serve Him continually.

Matt.11:30

"For My yoke is easy and My burden is light."

The final step of this scenario is yet to be played out. We are

servants of Yahu(ah)shua in this life, but when He returns it

will be the year of the Great Jubilee. At that time, all of those

who are redeemed, and are servants of Yahu(ah)shua , will

return to their original inheritance and be set free.

Lev.25:10

"And you shall consecrate the fiftieth year, and proclaim

liberty throughout all the land to all its inhabitants. It shall be

a Jubilee for you; and each of you shall return to his

possession, and each of you shall return to his family."

What was the original inheritance of mankind? It was the

sinless state in which Adam and Eve were created. It was the

Garden of Eden in which they lived. What will be our new

inheritance? It will be a world where even the nature of the

carnivorous animals will be changed so that the calf can lay

down with the lion and not be devoured. It will be a time

when all the world will live by the instruction (Torah) of יהוה

(Yahu(ah)).

It will be a time of complete Grace.

Yahu(ah)shua

Eloneinu Yahu(ah)shua HaMashiyach

In His Name

blessed be, in His name

bless יהוה' ,be with you.' and they answered him יהוה'

you.' "

Be not blind to the truth

And, hinnei, two blind men sitting by the way side, when

they heard that Yahu(ah)shua (

passed by, cried out, saying, Have mercy on us, O ( יהושע

Ben David. And [thou] , יהוה

Yahu(ah)shua stood still, and called them, and said, What

will ye that I shall do unto you?

They say unto Him, יהוה , that our eyes may be opened.

So Yahu(ah)shua had compassion [on them], and touched

their eyes: and immediately their eyes received sight, and

they followed him.

His servant and yours

Shalom in Righteousness

by the GRACE of יהוה

keiYAH

nätzräya

Remember me and pray for me that יהוה will be gracious

unto me and be merciful

unto my sins which I have sinned against him. Peace be to

them that read and that

hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

A rule necessary, and of great extent. A servant in the Gospel

Vineyard, though

worthy of his Comfortable support while in the work. Should

never preach for hire,

or make a secular traffic of the Ruakh (spirit))ual work):

what a scandal is it for a

man to traffic with gifts which he pretends, at least, to have

received from the Ruakh

HaQodesh, of which he is not the master, but the dispenser.

He who preaches to get a

living, or make a fortune, is guilty of the most infamous

sacrilege

The Everlasting Covenant is The Sabbath

Eloneinu Yahu(ah)shua HaMashiyach be with your

Ruakh