Sola scriptura

Zekeniam Y’Ishra’al

Sherut haRitztzuy

(the ministry of reconciliation)

by whom we have now received the

( Atonement)

Reconciliation of the Dvar HaRitztzuy

Let this day be a day of reconciliation and regeneration

( AHaYaH (He was), HoYAH (He is), and YihYAH (He will be).

ב

ב

אהיה

Debarim6:4

Hear, Y’Isra'al: אהיה is our ALuaHiYM! אהיה Is One!

Debarim 6:5

and you shall love [long for] your ALuaHiYM with all your

heart, and with all your being, and with all your might. (me'ode)

My Memorial for generation after generation.”

Shemot 3:13-16

This is MY NAME for ever,

ALuaHiYM of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob ,אהיה

[Jacob], has sent me to you. This is my name forever, and this is my memorial

for generation to generation." and I appeared to Abraham, to Yitzchak, and to

Ya’aqob as hashadday [the almighty]. and my name, אהיה, was not well known

(famous) to them.

ב

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

Who hath ears to hear, let him hear?

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

(in His Name)

[Yah -hoo-Wah]

is the Name of the Creator.

(YâHuWsHúa`) is His Son

[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"

means Set-apart, Pure.

(Qodesh) also means "Set-apart"

Ruwach (Spirit) is the Ibry (Hebrew) name for His "Presence", pictured as the

Counselor, Helper, and Advocate, the One Who "proceeds from the Father"

Tehillim 27:5

For in the day of trouble He will keep me secretly in His booth. In the covering

of His Tent He will hide me. On a Rock He raises me up.

is for you too!

Scripture speaks of a secret place where we can simply go, be alone, be

protected, pray, and hear from YâHuWsHúa. Knowing there is such a place is a

matter of faith. Going back time and again, that's a matter of building a

relationship. You need not have an advanced degree in any subject, need not

have memorized Scripture from beginning to end, but instead be aware the אהיה

of Y’Ishra’al has a place for each Jew and Gentile who will open their minds

and hearts to Him.

Mt 6:5-8

When you pray, you shall not be as the role-fakers, for they love to stand and

pray in the synagogues and in the corners of the streets, that they may be seen by

men. Most certainly, I tell you, they have received their reward. But you, when

you pray, enter into your inner chamber, and having shut your door, pray to your

Father Who is in secret, and your Father Who sees in secret shall reward you

openly. In praying, don’t use vain repetitions, as the Gentiles do; for they think

that they shall be heard for their much speaking. Therefore don’t be like them,

don't you see that your Father knows what things you need before you ask Him.

The truth in reality is visited in this secret place AND must be shared by those

who will live or else ... they will perish ... in darkness.

It is written

Lu 11:33

“No one, when he has lit a Lamp, puts it in a cellar or under a basket, but on a

stand, that those who come in may see the Light.

Tehillim. 119:105

Your Word is a Lamp to my feet, and a Light (aur) for my path.

The lamp of the body is the eye. Therefore when your eye is good, your whole

body is also full of Light; but when it is evil, your body also is full of darkness.

Therefore see whether the light that is in you isn’t darkness. If therefore your

whole body is full of Light, having no part dark, it shall be wholly full of Light,

as when the Lamp with its bright shining gives you Light.”

The menorah is the only symbol created by YâHuWsHúa`

With this in mind, heart soul and strength let us study together in the Raukh

And now brothers and sisters

Come out of the secret place bearing light!

who see it from afar. The Secret Place, here, shines a bit of light so many can

see from afar. The topics we have chosen are addressed to Jew and Gentile

together. We do this because that is what the Bible does. This opens the window

to make more sense of what Scripture tells us!

In the secret place is plain language, something simple to read. This is a mere

starting place for deeper consideration.

If the Raukh of אהיה has moved your Raukh to seek out his word

www.slideshare.net/Keiyah

Before the study I wish to point out that only the WORD is the TRUTH, be it

days, months, years, hence the calendar is “sola Scriptura” based.

Dan_7:25

And it shall speak words opposing the Most High, and it will wear down

the pure ones of the Most High Ones, and it will try to change set times

(Festivals) and Law, (Lawlessness) and they shall be granted into its hand for a

time and times and half of a time.

And then I will profess to them,

‘Never did I acknowledge you: even if you are on My lap and do not do the will

of My Father Who is in heaven, out of My lap will I cast you away! Depart

from Me, all ye workers of Lawlessness!’

So that in them is fulfilled the prediction of Yshá`Yâhuw, which says: “You

shall surely hear, but you shall not understand; and you shall surely see, but you

shall not perceive! For the heart of this people has grown thick, and they do

hardly hear with the ears, and they have shut their eyes, lest they should see with

their eyes, and with their ears they should hear, and their heart should

understand, and they should return to Me and I should cure them.

The Hebrew Bible is fully aware of that. Deuteronomy declares the worship of

sun, moon, and stars as allotted by אהיה that is to all the other peoples

Dev 4:19.

And lest thou lift up thine eyes unto Shomayim, and when thou seest the

shemesh, and the yarei'ach, and the kokhavim, even all the tz’va HaShomayim,

shouldest be driven to hishtachaveh (bow down, worship) them, and serve them

which Hashem Aloheicha hath divided unto kol HaGoyim under kol

HaShomayim.

Duet 4:19

"or lest you lift up your eyes to the heavens and see the sun, the moon, the

stars, and all the armies of heaven, you should be impelled to bow down to

them or enslave yourselves to these [things] that אהיה has apportioned to all the

nations under the whole heaven;

Anyone can see the heavenly bodies, but we have heard from אהיה. There is

no “hard copy” of Him! People want something they can identify with, which is

what makes the “god-man” concept so attractive, because it makes them think

they can be gods too. We can only understand what אהיה allows us to know

about Himself, and we cannot control what we cannot comprehend.

Apportioned: divided, assigned, distributed; Aramaic, "designated to serve".

I.e., He gave them to all the nations and they are common (contrast v. 20).

But none of them is to be identified specifically with אהיה.

Dev 4:20

But Hashem hath taken you, and brought you forth

out of the iron furnace, even out of Mitzrayim, to be unto Him an Am Nachalah

(a people of inheritance), as ye are yom hazeh.

Deut 4:20.

"But אהיה has selected you, and brought you out from the crucible of iron--

from Egypt--to become His own--for the purpose of being a people [that are His

own] prized possession, just as [is the case] today."

Any wood placed into a furnace for smelting iron would be consumed

immediately. Egypt completely used them up, while feeding them—like pack

animals. Even the products forged of iron there—chariots—were used to kill

them. Now they were going to a place that would serve them rather than

consuming them. Nothing in the Tabernacle was made of iron; אהיה had no use

for it at this point. Prized possession: How awesome! Why throw away such a

rare privilege and settle for something that the nations all stoop to--nations that

He considered a mere drop in the bucket in comparison

Yeshayah40:15?

Surely the Goyim are like a drop in a bucket, and are accounted as dust of the

scales; surely He taketh up the iyim (islands) like fine dust.

Isa 40:15

See, nations are as a drop in a bucket, and are reckoned as dust on the balance.

See, He lifts up isles as fine dust.

Today we see the illegitimate worship of these celestial bodies , within those

who claim to WORSHIP אהיה

How many more times will Y’Isra’al turned to

HIS CREATION and not their CREATOR

Melachim Bais 23:5,

|5| And he did away with hakemarim (the idol priests), whom the Melachim of

Yehudah had ordained to burn ketoret in the high places in the towns of

Yehudah, and in the places around Yerushalayim; them also that

burned ketoret unto Ba'al, to the shemesh, and to the yarei'ach, and to the

mazalot (constellations) and to all the Tzeva HaShomayim.

2 kgs 23:5

And he put down the black-robed priests whom the sovereigns of Yehudah had

appointed to burn incense on the high places in the cities of Yehudah and in the

places all around Yerushalayim, and those who burned incense to Baʽal, to the

sun, and to the moon, and to the constellations, and to all the host of the heavens

Melachim Bais 23:11

And he took away the susim that the Melachim of Yehudah had dedicated to the

shemesh, at the entrance of the Beis Hashem, by the chamber of Natan-Melech

the saris, which was in the colonnades, and set eish to merkevot

hashemesh.

2 Ki 23:11

And he did away with the horses that the sovereigns of Yehudah had given to

the sun, at the entrance to the House of אהיה, by the room of Nathan-Melek the

eunuch, that were in the court. And he burned the chariots of the sun with fire.

Yirmeyah 8:2

And they shall spread them out before the shemesh, and the yarei'ach, and all the

tz'va haShomayim, whom they have loved, and whom they have served, and

after whom they have walked, and whom they have consulted, and whom they

have worshiped; they shall not be gathered up, nor be buried in a kever; they

shall be like domen upon the surface of ha'adamah.

Jer 8:2;

and shall spread them before the sun and the moon and all the host of the

heavens, which they have loved and which they have served and after which

they have walked, which they have sought, and to which they have bowed

themselves. They shall not be gathered nor buried; they shall be for dung on the

face of the earth.

And He brought me into the khatzer Beis Hashem hapenimit [i.e., the Court of

the Kohanim], and, hinnei, at the petach (entrance) of the Heikhal Hashem,

between the Ulam and the Mizbe'ach, were about five and twenty ish, with their

backs toward the Heikhal Hashem, and their faces toward the east; and they

bowing down toward the east worshiping the sun.

Ezek 8:16

And He brought me into the inner court of the House of אהיה. And there, at the

door of the Hĕkal of אהיה, between the porch and the altar, were about twenty-

five men with their backs toward the Hĕkal of אהיה and their faces toward the

east, and they were bowing themselves eastward to the sun.

Yet in the creation story these celestial elements are simply taken as creatures

like any others

Definition

The right of people to express their opinions publicly without governmental

interference, subject to the laws against libel, incitement to violence or rebellion,

etc.

REBELLION

is that not what the serpent implied when he tempted ’Âthâ´m and Chauwâ´h, to

rebel against their Creator

Does this GRANT US a LICENSE to SIN?

Now the serpent was craftier than any living creature of the field which אהיה

Aluahiym had made. He said to the woman, “Has Aluahiym really said, ‘You

shall not eat of any tree of the garden? ....’”

Serpent: literally whisperer, practicer of divination (thus one able to cast a spell;

how could we ever apply such a term as "divine" to בהיה, or even יהאה?

Whispering catches the attention better even than shouting, for it hints at

intimacy and being taken into one’s confidence. The word is also related to the

word for bronze—and indeed, it was a dazzlingly impressive creature at that

time

Should it not read divide-Nation because that’s what he does..

Freedom of the spirit, that inner, subjective ability (which all inherently possess) to

liberate consciousness from the effects of control and limitation in the daily life, is a built-

in divine asset. It can be nourished and released into active expression to become the

agent of a transformed way of life. True freedom, spiritual freedom, works from within

out, affecting not only the personal life of the “free soul” but touching with a liberating

force the consciousness of all who struggle against the bonds that bind them.

Mat_12:25

And בהיה knew their thoughts, and said to them, “Every reign divided against

itself is laid waste, and every city or house divided against itself shall not stand.

Mat_12:26

“And if Sâţâ´n casts out Sâţâ´n, he is divided against himself. How then does his

reign stand?

Sâţâ´n was once a anointed kh’ruvim atop the Ark of the Covenant His wings

stretched above the very throne of אהיה

Y’hezq’al 28:13ff

You were in Gan ʿEḏen, the garden of Aluahiym; every precious stone adorned

you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and

beryl. The workmanship of your percussion instruments and your socket-cavities

were right within yourself; on the day that you were created they were securely

fastened and made ready.

In Gan ʿEḏen: This tips us off to the fact that we are dealing with something

much more ancient than literal Tzur alone—a Raukh that inhabited and

motivated it, but which existed long beforehand. Socket-cavities: i.e.,

receptacles in which to mount the precious stones or musical instruments, but

the same term is used as the root for the word “female” in Hebrew. This gives us

a clue about the role the antitype of this king played, especially as relates to the

Phoenicians, from which Izevel (Jezebel) came. Izevel insisted that her husband

Ahav, could do anything he pleased since he was the king, but she was the real

mastermind behind his actions. The Raukh of Izevel, in which the woman

dominates and usurps the role of the man, is resurging at full force in our day.

Why? When we compare the other lists of these same jewels throughout

Scripture, we see them as bedecking אהיה’s Bride

Disclosure. 21:19-20

And the foundations of the wall of the city are adorned with every precious

stone:

the first foundation with Jasper [clear & multicolor]

the second with Sapphire [clear]

the third –with Chalcedony [misty gray clouded with blue, yellow, or purple]

the fourth –with Emerald [transparent green]

the fifth – with Ruby and Onyx [red & white]

the sixth – with Ruby [transparent red]

the seventh – with Chrysolite [golden]

the eighth – with Beryl [pale green]

the ninth – with Topaz [transparent sky blue]

the tenth – with Chrysoprasus [green-yellow]

the eleventh – with Jacinth [dark blue]

the twelfth – with Amethyst. [violet]

So this is the clothing of אהיה’s bride. Yet who, other than ’Âthâ´m and

Chauwâ´h, was in Gan ʿEḏen? None other than the serpent. You were created: a

phrase designed to put in his place the one who wanted to be “like Aluahiym”.

Yeshayahu 14:12

"How you have fallen from the heavens, O bright star, son of the dawn! You are

chopped down to the ground, O disabler of nations!

O bright star: or, "Howl!" (Another root word can take the same form.) Aram.,

"shining star among the stars". It was translated "Lucifer" in Latin, and indeed

this calumny of the king of Babylon can (like the king of Tsur/Tyre in Y’hezq’al

28) be carried further and seen as representing the arch-Adversary (Sâţâ´n).

When we compare all the jewels that grace Sâţâ´n there with those on the New

Yerushalayim that comes down from heaven , it becomes clear that Sâţâ´n was

once in the position of אהיה's bride. The word for "shining star" in Hebrew is

Heylel, which is related to Hallel (brighten up, praise, and celebrate), so on a

deeper level, when we say "HalleluYah", it can be broken down into "Hallel and

Yah"--a wedding announcement. The infamous pride of Nevuchadnezzar (Dan.

4) is a microcosm of the pride--the downfall--of the former "anointed covering

cheruv". So it is easy to see why the human race--and especially those of us who

are in Messiah, and thus part of אהיה's new bride--are so hated by Sâţâ´n. בהיה,

too, is called the "bright and morning star" (Disclosure. 22:16). O disabler of

nations: or "lying prostrate over nations".

Yeshayahu 14:13.

"And now you have said in your heart, 'I will supersede the heavens! Higher

than the stars of אהיה will I raise my throne, and I will sit on the Mount of the

Appointment in the far reaches of the north!

The heavens: sometimes an idiom for אהיה Himself. Higher than the stars of

The meaning the builders of Bavel probably intended by their name was :אהיה

"Gate of אהיה". Their tower was intended to reach the heavens, and they never

lost that idea. Mount of Appointment: Sâţâ´n co-opted worship of many of אהיה's

people by replacing His holidays with different ones that glorify "her". North: or

"hidden place". Sâţâ´n gains worship through the pagan holidays by hiding

within them and controlling them from behind the scene.

Yeshayahu 14:14.

"'I will ascend above the heights of the clouds; I will be comparable to the Most

High!'

When the Creature spoke to the woman does not seem surprised; in an uncursed

world there may have been nothing unusual about talking animals, but

apparently this one was either inhabited or influenced by Sâţâ´n (the Adversary),

the former archangel and "kh’ruv who covers", who had become the sworn

enemy of Aluahiym and who was jealous of mankind's being given the rulership

of earth which Heylel (Lucifer) had once possessed.

Another animal speaks in

Numbers 22:28-31,

Then אהיה opened the donkey's mouth, and she said to Bilaam, "What have I

done to you, that you have hit me? This is three times!" So Bilaam told the

donkey, "Because you have made a fool of me! If only there were a sword in my

hand, because I would kill you now! "But the donkey said to Bilaam, "Am I not

your faithful one, on which you have mounted and ridden ever since [I was]

yours until this day? Have I ever been known to treat you like this?" And he

said, "No. "Then אהיה uncovered Bilaam's eyes, and he noticed אהיה's messenger,

who had taken his stand on the path, with his sword in his hand, and he bowed

his head and fell on his face.

More crafty:

And there are some other pretty crafty creatures, such as the fox, the monkey,

and the lion that crouches still for hours waiting to pounce. None of them were

predators at this point, but they had skills. Than any: The contrast may be

between the field and the garden; the animals of the field were from the new

creation, while the serpent, like everything else in the Garden, was from the

prior creation. (אהיה placed new things into an old setting to see if the result

would be any different.) The serpent’s craftiness is shown in its reframing of the

prohibition in an exaggerated form, throwing her off balance and influencing her

to overreact. It appears to be leading up to the suggestion they that can make an

exception to the commandment, but already it is casting אהיה in a bad light. But

what we miss in English is the interesting play on words, for the word for

"naked" in the previous verse is from the same root as "crafty" here. The serpent

had indeed lost a far more glorious covering than mankind had (Ychezqa’l 28).

Its covering is described just like that of the New Yerushalayim (Rev. 21),

which is described as אהיה's bride, as Yshra’al also is. In this context, the

kh’ruvim atop the Ark of the Covenant are considered to represent אהיה and

Yshra'al in a close relationship. Humanity, at first, and later Yshra'al in

particular, is thus a replacement for a rebellious bride, which is why Sâţâ´n was

so eager to have ’Âthâ´m and Chauwâ´h disqualified from this position. We can

sense the bitterness in “her” leading statements that reflect “her” own experience

of אהיה’s ill will. We can well imagine her saying under her breath, “Just watch;

He won’t let you have anything you want!”

Bber 3:2

The woman said to the serpent, “Of the fruit of the trees of the garden we may

eat, but of the fruit of the tree which is in the center of the garden, Aluahiym has

said, ‘You shall not eat of it, neither shall you reach out to touch it, lest you

die.’”

She interrupted the serpent to clarify the ambiguous “any”, which in Hebrew can

also mean “all”. She took down a "fence" to what Aluahiym said—generally a

healthy practice which can keep us one step away from sinning,

http://www.slideshare.net/keiYAH/the-aaronic-blessing

but which can breed discontentment with Aluahiym protective commands if we

forget all that we really are offered, and seek greater fulfillment through going

outside the bounds He really has set. It was the man’s job to guard, so ‘Âthâ´m

was probably the one who had added the fence, and she understood his ruling to

be from Aluahiym. This fence, though, may have been counterproductive, since,

as she did not die when she touched the fruit, she may have thought there would

be no harm in eating it either. Center: the tabernacle, likewise, would later be an

"off-limits" zone in the center of the camp of Yshra'al. It is in the center, yet

somehow it is not included among the trees of the garden.

Bber 3:4

The serpent said to the woman, “You won’t really die as in "death",

Targum Pseudo-Jonathan adds, “But every craftsman hates his fellow

craftsman” and explains that the serpent was slandering its creator—that is,

casting the truth in such a light as to make His motives look evil.

Bber 3:5

for Aluahiym knows that in the day you eat it, your eyes will be opened, and

you will be like Aluahiym - [intimately] knowing [both] good and evil.”

This is both a deadly truth and a lie at the same time. (We would expect half-

truths from Sâţâ´n.) While אהיה "understands" evil better than anyone (since it is

anything that is contrary to His nature), He has never experienced it in the way

‘Âthâ´m’s race does now. This is not referring to being able to distinguish

between right and wrong. Thus far nothing had been proclaimed wrong; only

one thing had been “not appropriate”, and that had been remedied. There was

nothing to discern—except this serpent. So was it evil that caused the chaos and

destruction that preceded this beginning? We must not give too much credit to

Sâţâ´n, who also serves אהיה (albeit reluctantly) and must ask His permission to

do any damage. (Iyob 1:6ff) אהיה lets him oppose us in order to strengthen us,

but our main focus must be on obedience to אהיה rather than on directly targeting

the “devil” or demons (which seldom appear in the Torah) for attention. But it is

no small thing that the Hebrew word for wrong or evil became the name of the

primary ruling Raukh of the Egyptians (Ra). But there was no way to know evil

in this pleasure garden unless she ate of this tree. Since the serpent has

experienced אהיה’s punishment, “she” wants this same familiarity to affect the

woman as well, possibly so she can commiserate. She was already intimately

familiar with what was right, for everything was; the only thing this fruit really

offered was the intimate knowledge of wrong. Why would anyone want this?

Yet the crafty serpent made it look desirable. Like Aluahiym: to be just like

Him. Something that בהיה did not cling to.

Bber 3:6

When the woman saw that the tree was good for food [lust of the flesh], and that

it was a delight [craving] to the eyes [lust of the eyes], and that the tree was to

be desired to make one wise [pride of life], she took of its fruit, and ate; and she

gave some to her husband with her, and he ate.

"Beneficial...to the eyes...insight":

Compare these three areas of temptation as seen in

Matt. 4:2.

And having fasted forty days and forty nights, afterwards He hungered.

Since the Hebrew version says that the day He was immersed was the

beginning of the season of repentance

Mattiyahu 3:11

Indeed I immerse you in water unto repentance; but the One coming after me is

mightier than I, Whose sandals I am not fit to carry: and He will immerse you

into the Fire of the Raukh of the Pure One,

This period would culminate in the day the whole nation was fasting, Yom

Kippur. The body can feed off stored reserves for up to 40 days only, then it

begins consuming its own tissue as food. Being "in the likeness of sinful flesh,

yet without sin", בהיה would be able to last the maximum length of time before

literally becoming truly hungry. This--when at his lowest ebb physically--is the

time when temptation came to him, so that no one could ever say they were

tempted beyond what He had experienced. (1 Cor. 10:13) Moshe and Äliyahu

also fasted 40 days to prepare for momentous Raukhual events, and he is

probably going to the same place they were--Mt. Sinai This wilderness is

beautiful, but a desert nonetheless. Here בהיה actually gained strength for the

many stresses of the ministry that he would face. He had to come aside and draw

into the Father to prepare for it.

Matt. 4:3.

And having approached Him, the tester said, “If You are Son of the mighty

Ones, speak in order that these stones may become loaves!”

“Son of Äluahiym” is a title for the king in the royal line of Dawyid.

2 Shmu’al 7:14

"'I will become as a Father to him, and he will come to serve as my son. If he

acts crookedly, I will chasten him with the rod of men, and with the stripes of

the children of men,

This is the basis for בהיה' being called "son of Aluahiym". It is a specific title

of the heir to Dawyid throne in any generation, given at his coronation. (It is

something he "becomes" at that point.) It is not a statement that אהיה Himself

had literally sired a child. Every time there is a righteous king in Yehudah,

Dawyid is heavily honored, and any anointed one is a "Messiah". There is an

open door for redemption any time a son of Dawyid is on the throne, if his

people are prepared. Dawyid built through Shlomo, and בהיה builds through us.

The chastening may not apply to בהיה, but it certainly applied to other sons

before him.

The adversary—whether the “demon on his left shoulder” or simply his own

mind, which is often one’s worst enemy—was tempting him to take this further

than the idiomatic level to the wrong way many others later interpreted the

phrase, and telling him to make some “manna”! At Mt. Sinai, the stones he

would be seeing are the 12 pillars Moshe set up. Knowing that his job was to

bring the 12 tribes of Y’Ishra’al back home, the temptation would be to turn

them into a means of gaining personal wealth--"bread" in the idiomatic sense.

But the location held the antidote: it would immediately remind him of Moshe,

who was also all about bringing the 12 tribes home, and when he was in sight of

the job being complete, he died. בהיה would realize, "That's not what Moshe

would do." He was not there to be served but to serve. Everything in Y’Ishra’al

was out of order, so a throne had to take a back seat to retrieving the tribes by

redemption to restore the balance.

Matt. 4:4.

But בהיה `responding, said, “It has been written, that the human lives not on the

bread by itself, because the human lives on everything come from the mouth of

’:אהיה

By admitting that he is only a man, though anointed for a special position, he

shuts the enemy down, because he will not play his game. Notice the pun on the

Hebrew definition of “wilderness” (midbar) as “the place of words”. One of

those words was that everyone fast on Yom Kippur (the 40th of the days

especially devoted to repentance), so he had to at least wait until the day was

over to eat. So he will not use his position to do his own will even when hungry.

Whoever he is, he knows he is not to be about his own hungers but about אהיה’s

word. The purpose of the wilderness is to learn to eat what אהיה actually

provides (v. 11), not be our own provision. The Shem Tov version includes only

the first phrase of the quote, a common Hebrew style of allusion to the whole.

Deuteronomy 8: 3

"Indeed, He brought you into [a place of] neediness and allowed you to be

famished, then fed you with [you didn't know] what--something neither you nor

your forefathers were familiar with, to make known to you that [it is] not on the

bread alone [that] humanity will stay alive, but [it is] on everything that comes

forth from the mouth of אהיה [that] humanity will live.

Again, here is a test of whether we are being led by אהיה or not: Are we

hungering for more? Are we being fed by things we had never heard of? We

would not have paid attention if we were not starving, yet still we so often

looked to empty calories to fill our hunger rather than accepting the true

nourishment He provided. What we walked in before was made by men for our

comfort, but אהיה gives us what we truly need. We must not get tired of it and,

like our ancestors, want what we had when we were slaves. Y’Ishra’al is not

limited to the usual means of sustenance. He provides through a variety of

sources and makes some of the wells dry up so that we will recognize that He is

behind them all, and not start trusting the means rather than the provider. We

don’t know how it will come to us, but what we need is always there. This

keeps life an adventure. (See also 11:10-11) He then moves directly from

speaking about manna to speaking about what comes from אהיה’s mouth. When

He told Y’Ishra’al how to gather the manna, He said to do it, literally, “a word a

day”. (Ex. 16:4) This, too, comes from His mouth and as the manna fills your

mouth, אהיה’s words are what is to fill our mouths, not just community for its

own sake. The Torah is also likened to bread (Amos 8:11), and if we do not

know His words, we are not armed for the tests. Like baby birds who do not

know what their parents are bringing, we have to trust Him to feed us what will

nourish us because it is coming from the right source. In the wilderness, Moshe

was also the “mouth” of אהיה, and the Torah is still the test for all else that seems

to be from His mouth. Again He has been feeding us with things we did not

know before--like the Sabbath, His appointed times, the kosher laws, etc.

Knowledge that we have not seen for thousands of years is now flowing from

this book. This is what we are to live for, not just to gain a livelihood and fill

our bellies.

Matt. 4:5.

Then the Adversary takes Him into Yruwshâláim, and sets Him upon the top

corner (wing) of the temple,

Sacred City: Some Hebrew mss. Simply say Yerushalayim. Wing: a pointed

extremity, in this case the corner of Heródes' complex; compare Daniel 9:27.

The term is used of four corners of a garment, and a place of אהיה's special

protection, which is what the Temple is, and haSâţâ´n highlights this. The Shem

Tov text has, "the highest point in all the Temple".

Matt. 4:6.

And says to Him,

“If You are the Son of the mighty One, throw Yourself down from here! For it

has been written, ‘That He will command His envoys concerning you, to guard

you [in all of your ways:]

Outside that would be bustling with commerce, and He would be noticed by

huge crowds. Son of Aluahiym: the Shem Tov text leaves out "son of".

I think of all the words put together this one is least understood, or believed, if

you knew you were born to be a Child of אהיה

[Luwqá’ 4: 10,

For it has been written: ‘That He will command His envoys concerning you, to

guard you [in all of your ways:]

And,

Tehillim 91: 12

‘In their hands shall they lift you up, lest you strike your foot against a stone’

Matt. 4:7.

And בהיה` responded to him and said ,Again, it has been written, ‘You shall not

test אהיה your mighty Ones…’”

[Deuteronomy 6: 16]

"Do not put אהיה your Äluahiym to the test, as you tested Him at Massah.

Massah even means "the place of testing". The story can be found in Shemot

12:2-7. There our ancestors “tempted” Him by contending with the man who

brought the Torah, doing things their own way, and whining. Stay clear of

things too close to the fence; do not be like child who like to test the limits of

how close he can get to disobeying and still get away with it.

Matt. 4:9.

And says to Him,

“To You will I grant all this authority and their honor, because it has been given

over to me and to whomsoever I wish to give it.

Disclosure 13: 2]

2. And the Beast that I saw was similar to a leopard [Dâ’niyya’’l 7: 6], and

its feet as of a bear [Dâ’niyya’’l 7: 5], and its mouth as a lion’s mouth [Dâ’niyal,

and the dragon gave to it his own power [2 Thessaloníkeans 2: 9], and his own

throne [2: 13] and great authority

Luwqá’ 4: 6]

All these things I will give to You if, falling down, You prostrate Yourself in

homage to me!”

Matt. 4:10.

Then says בהיה` to him,

“Get yourself away, Adversary, for it has been written,

”!’is your mighty Ones you shall fear, and Him you shall serve אהיה‘

Deuteronomy 6: 13

your Äluahiym [is the one] you shall stand in awe of. He [is the one] you אהיה"

serve, and His is the Name by which you will swear.

If you fear Him properly, you are allowed to swear by His name, because you

will have learned to make appropriate oaths. While no one is required to make

an oath (23:22), this is an aspect of the Torah that both Judaism and Christianity

have lost, due to a mistranslation of בהיה’s words in Mat. 5:34 into Greek and

the great lengths the Talmud goes to in subverting this command because of a

prohibition on using אהיה’s name. Whatever commitments we make must be for

His purposes. We must be so sure that we are doing what He wants that we call

on Him to hold us accountable to complete it.

And

1 Yâhuwchânâ’n 2:16.

Because all that which is within the world, the lust of the flesh and the lust of the

eyes and the boasting of the present state of existence, is not from the One of the

Father, rather, is from the one of the world;

Actually the first two characteristics were true of every tree in the Garden (2:9)

, and the third was only her perception, for this would not be inherently visible

in the fruit itself. Sâţâ´n took advantage of the innate traits in the woman that

were necessary for sympathetic mothering, but her husband, who had been

placed in authority over her to protect this area of vulnerability, knew better, and

thus bore the greater guilt

(1 Timothy 2:14).

And ’Âthâ´m was not deceived, but the wife, having been deceived, has come to

be in transgression.

[Bber 3: 13]

If he was with her, why did he not stop her? Maybe he could argue that he did

not get the fruit from the tree, but from her; but it may be that at this point he

loved her enough to wish rather to be condemned along with her than to retain

his purity but lose her to Aluahiym judgment. Thus, in a way, ‘Âthâ´m left his

Father to cling to his wife

(2:24).

A craving: or, lust; the serpent made it look as if this was something they

should want.

Bber 3:7

The eyes of both of them were opened, and they knew that they were naked.

They sewed fig leaves together, and made themselves aprons.

While ‘Âthâ´m and Chauwâ´h did not fall over dead during the same 24-hour

period, the process of physical death did begin, along with the immediate

psychological fragmentation evidenced by their shame, terror of Aluahiym, and

blame of one another.

They died Raukhually, separated from their Source like an unplugged electrical

appliance.

But by the logic of

Tehillim. 90:4

For a thousand years in Your eyes Are like yesterday that has past, Or like a

watch in the night.

And

2 Kepha 3:8,

But beloved, do not let this one thing lie hidden from you, that one day with

.is as a thousand years, and a thousand years is as one day אהיה

man cannot live more than 1,000 years. Though antediluvian conditions allowed

very long lives, no one reached 1,000 years; thus they "died the same day". At

this point, some aspects of Aluahiym image

(1:27)

were lost, so there may have been a perceptible change in their appearance,

which was once mostly light. Sâţâ´n's rule of the earth had been justly removed

from him and given to ‘Âthâ´m , but now he had usurped it again. But the

Kingdom of Aluahiym could not be given to Sâţâ´n; it was withdrawn to heaven

until another Man could win it back

see 3:15.

Their eyes were only opened to their guilt, and they were therefore just like the

serpent (rather than just like Aluahiym) in this regard. Fig leaves: Does this

mean it was a fig tree they ate from? Quite possibly, for the real issue was not

necessarily the kind of fruit, as if it held some magic or poison, but the fact that

this was a test: did they love Aluahiym or not? She had only one prohibition;

would she incline toward obedience or toward the whisperer and what her heart

was telling her she needed? They were trying to pretend they were not really

naked after all

(compare

disclosure. 3:17

rather than admitting guilt and doing something about it. If this tree was the fig,

the tree of life (etz chayim) would be the grapevine, for the Kingdom will be

characterized by everyone sitting under his own vine and his own fig tree. It is

no small thing, then, that we greet one another with "L'chayim!"--to life!--when

we drink the fruit of the vine. It is to be a reminder that we are heading back

toward the tree of life.

Bber 3:8

They heard the Voice [Word] of אהיה Aluahiym walking in the garden in the

breezy part of the day, and the man and his wife hid themselves from the face of

.Aluahiym among the trees of the garden אהיה

Sound: or voice. Breezy part: literally "Ruakh". This seems to have been a

special time when He would regularly visit them. Face: or presence. They even

used camouflage to blend in with the trees, as if it was natural to know evil.

Interestingly enough, trees are often a symbol for people in Scripture. Maybe He

would not see them. This is the very reason the Babylonians would not voice the

names of their ruling Raukh’s, and the Jews brought this practice back from

Babel.

Bber 3:9

”?Aluahiym called to the man, and said to him, “Where are you אהיה

It was not that He needed to know; He wanted the man and woman to stop and

take stock of their condition. Each year forty days before Yom Kippur, we begin

a special time of self-examination to inquire about where we stand.

Bber3:10

The man said, “I heard your Voice in the garden, and I was afraid, because I was

naked; and I hid myself.”

Heard your voice: yet his response makes it clear that he really only heard the

noise, not what He was really saying. (Voice and sound are the same word in

Hebrew, and this suggests a connection with the sound of the shofar blown each

day as the Day of Atonement approaches, reminding us of our need for אהיה's

covering--the Hebrew meaning of atonement; cf. Rev. 3:17ff). I am naked: not

"I was". Though he was now physically clothed, every aspect of his being came

to be out of balance. Hid: or withdrew. The Hebrew word is khaba’. If we

change the final alef to the letter beyth, which means “house”, we get a word

that means “hide away” in the sense of cherishing. The difference between

hiding oneself and hiding away in אהיה’s love is one of motivation—are we

about ourselves or about His House? ‘Âthâ´m was a member of אהיה’s

household, but went out and got mixed up with the whisperer, who turned his

priorities toward interest in his own prestige instead.

Mar_12:30

‘And you shall love יהוה your Äluahiym with all your heart, and with all your

being, and with all your mind, and with all your strength.’

This is the first command.

. And Äluahiym spoke all these words:

"I [Myself] am אהיה your Äluahiym, who has brought you out of the land of

Egypt--out from the house of subjugation."

In Hebrew tradition, THIS is the first "commandment" (the second, then, is

everything from verses 3-6), because these ten are not called "commandments"

in Scripture, but "words" or "statements". The inherent "command" is to simply

recognize this fact. “Acknowledge Him in all your ways.” This is the key to

understanding the words that follow, because they tell us who He is. If you

want to know Him, begin by knowing these words. It is only through obeying

these commands that we can truly know what He is like. אהיה is the name that

emphasizes that He is our provider. Äluahiym emphasizes the fact that He is

our judge, not just one who gives us anything we want. And He also reminds us

here that He is our deliverer. “Your” and “you” are singular here, emphasizing

that He wants to be Father, King, and Husband to each of us, but also that the

whole nation of Israel must relate to Him together for these relationships to

come to their fullness. Individuals are only saved as part of the nation. Our

deliverance is not complete until all twelve tribes are back in the Land with a

king and temple. But before we can have the Land, we must encounter the

Torah.

"For you there will not be any other Äluahiym in My presence.

Other Äluahiym: There may in a sense "gods" in the world--powerful spiritual

rulers placed over certain regions (Daniel 10:13ff), which, as long as they do not

interfere with His purposes for Israel, have a rightful place in keeping order

among men. But for Israel there is a direct relationship. In My presence:

literally, above My face, or against My face. I.e., “Get them out of My face!”

This does not mean we may have lesser Äluahiym elsewhere, hidden from Him!

Provision comes with a test: we must recognize that it is all from אהיה, no matter

how many intermediaries He may use. Nothing is to be between us and His

face, blocking it. This is a betrothal contract, of which human vows to "forsake

all others" are a picture. This is the preamble to the covenant, in which the

generalities are presented first, then the specifics. He had to be so possessive

because He knew Israel's tendencies to stray after other Äluahiym. He had to

"get the upper hand" so that He would be free to do what was best for us. Israel

is His property, for He redeemed her from Pharaoh. (v. 2) Through בהיה, He has

paid for us again, so how much more are we His property to command as He

wishes? If He has rendered judgment on something, we must not go looking for

other opinions. Go by what He says alone, even if our other judges (parents,

employers, or governors) might tell us to do otherwise.

"You will not make for yourself a carved image or any resemblance of what is in

the skies from above, or what is on the earth from beneath, or what is in the

waters [that are] lower than the earth;

Carved: or "engraved" or ‘hewn into shape”. This connotes a three-

dimensional image formed out of something else. This does not mean we may

not paint pictures or have baby dolls, but we must not worship them, either

before or after we make them. Resemblance: or "representation". This is the

next logical step in idolatry, followed by the third in v. 5. (Hirsch) We rarely

see literal idols used today, except in Buddhist or Hindu settings, but we do

participate in the worship of many things that our own hands have shaped if we

put too high a priority on any of them, especially things that crowd אהיה out of

our lives, put too much emphasis on our flesh, or simply do not profit Israel in

any way. If any of these things begins defining who we are, we are giving them

too much attention, and this is idolatry. We worship even what our minds carve

out—things that often do not really even exist (such as scenarios we worry

about), giving importance to what has none.

"You must not bow down to them, nor may you serve them, because I Myself

am אהיה your Äluahiym--a jealous Äluahiym, laying the punishment of fathers

on [their] children, even the third and fourth [generation] for those who hate Me,

Serve: work done on another's behalf that one is not paid to perform. I.e., אהיה's

bride is not to go clean her old boyfriend's house for free! This term for

"jealous" is never used of men in Scripture; we can never attain to this type of

jealousy, because it implies a deserving more pure than anything we can ever

achieve. It means He wants to be our desired. Hirsch: "Demanding His exclusive

rights". On their children: the Aramaic renders it "rebellious children", and adds

"when the children follow their fathers in sinning", to avoid the idea that a son

or daughter who repented of his parents' ways would still be punished. This

agrees with Yirmeyahu 31:29ff. Holding us guilty until something is done to

rectify it is a blessing since He does not let anyone go on thinking they got away

with doing wrong without consequences. Third or fourth: Not that He is bound

to a minimum of three or a maximum of four; the emphasis is on the fact that the

things we give most attention to will filter down to our children. What we fear is

what they will learn to fear until this cycle is broken. Who hate Me: One might

think this does not apply to him because he loves אהיה, but the test בהיה gave as

to whether we actually do love Him is whether we keep His commandments

(Yâhuwchânâ´n 14:15; 15:7-10), and that is exactly how verse 6 defines it. In

Scripture, hate does not have to have anything to do with feelings of malice; it

has to do with our actions: do we actually walk in our own priorities rather than

His? If we make idols with our hands or minds, we hate Him, no matter what we

say or how we feel. Any sin is missing the target, but hate as defined in Hebrew

is missing the target without even noticing or giving weight to the fact that there

is a target at all. That is why we are to hide His word in our hearts--so it speaks

to us when we start to carve out idols through what we fear.

"but doing [deeds of] loving kindness to thousands for those who love Me and

who guard My commandments.

clearly prefers to be merciful, but we must make this possible for Him אהיה

through guarding or building a hedge around His commandments instead of

building emergency scenarios in our minds. If we do not create a receptacle with

which to channel His mercy, it will leak away. Torah is the "sandbag" .

"You will not carry the Name of אהיה your Äluahiym in a wasteful manner,

because אהיה will not hold the one who carries his Name wastefully [as]

guiltless.

Carry the Name: or "take the Name upon yourself"; yet fail to believe that He

is always watching over us with the idea that He holds the power over all that

will befall us. In a wasteful manner: in an empty way, in vain, treating it as

useless. This means so much more than just using it as a profane epithet. It is

acting as if His existence makes no difference in our plans, decisions, or

expectations. When we worry, we are doing just that. In Hebrew, a word is the

same as a thing; something that is not distinct from everything else, is

conceptually nonexistent, having nothing of its own to show for its having lived.

Thus it is purposeless. Bringing His Name to nothing also includes diminishing

His true Name (אהיה) by replacing it with other, lesser names, especially those

with pagan background usages. While we endeavor to hold His Name as sacred,

He does not, on the other hand, want us to stop using it altogether, for that

would also bring it to naught. Rather, we are not to use it lightly or

irresponsibly, and not apply it to things that are worthless or that He does not

approve of (as outlined by the Torah). A bride takes her husband’s name. If we

are going to say we are אהיה’s wife, we must act like it. Guiltless: or exempt

from punishment.

"Remember the Sabbath day in order to preserve its set-apart [status].

Remember: recall, recognize, or make mention of it--because it is nothing new

at this point; it has been around since creation (and verse 11 makes this

connection overtly). This assumes we keep track of which day it is. But if we

look around today, it is to see how easy it is for even very religious people to

forget. A parallel passage, Deut. 5:12, says "observe" ("guard") where this one

says "remember", for to guard we must remember. The term for "guard"

essentially means to fence off--i.e., look for ways to ensure that you stay away

from your own pursuits. Meeting together helps us keep those things off our

minds. Set-apart: in a category of its own. We make a point of doing as many

things as possible differently on the Sabbath so that nothing on it is ordinary or

mundane. This is the one commandment אהיה repeated after all the words Moshe

brought down from the mountain (31:13-17), probably because He knew it

would be the one most frequently susceptible to mis-obedience by otherwise-

righteous people. (It does not just say "one day in seven", but specifically the

seventh day of the week.)

"Six days you will labor in service and do all your work,

Work: here, occupation for the sake of gain or the continuation of creation by

altering the nature or form of anything. Herein again is the importance of

finishing the work אהיה gives us to do in this age, and not waiting until it is

convenient to obey (as it will be in the Kingdom) to show with Whom we stand.

Notice that even on the six ordinary days, service takes priority over

employment.

"but the seventh day is a Sabbath devoted to אהיה your Äluahiym; you shall not

carry out any employment--neither you nor your son, your daughter, your male

or female servant, your livestock, or the foreign guest who is within your gates,

Sabbath: time of ceasing and desisting. Employment: work as the

representative of another. We do this for six days, but only this is excluded on

the Sabbath; the "labor [for service]" in verse 9 (for which we expect no reward

in return and through which others benefit and are moved to bless אהיה) is not

prohibited, so we do that type of work seven days a week, not just on the

Sabbath when we desist from the work for our own gain. Service to one another

is not forbidden on the Sabbath; indeed, on the Sabbath the priests in the Temple

doubled their work of sacrifices. What is forbidden is any act of creating or

gainful activity, since it is a reminder that אהיה, not Mammon, has the final word

and ultimate ownership of our lives. Everything else takes a back seat to this and

does not matter. (Deeds necessary to preserve life--like running a hospital or

even fighting a defensive war--are exempted from this prohibition, though those

who do so should not earn anything by doing so, or if they must, then give it

away.) We also let others rest, and even our animals have a day to be

themselves, and not "ours". Guest who is within your gates: Even one who is

passing through is responsible to know the rules of what may or may not be

done on the Sabbath. Rashi comments that we should enter into the Sabbath with

the same ease we would feel if all our other work was actually completed, just as

.did after creation אהיה

"Because in six days אהיה set in order the heavens and the earth, the sea, and all

that is in them, but He desisted on the seventh day. On account of this אהיה

blessed the seventh day and set it apart [as Sacred].

The Sabbath is the only day in creation on which we can participate in what

is doing and thereby be united with Him. We cannot participate in making אהיה

the earth or stars, but we can rest when He rests. Thus those who participate in

the day He blessed are blessed as well. אהיה gave much more weight and detail

to this command than any other, showing how important it is to Him. He leaves

no room for misinterpretation. Nobody may be forced to work on this day. The

first three commands pertain specifically to our relationship with אהיה, and twice

as many--six--that pertain to our relationship with our fellow men. But the

hinge on which the gateway between them swings is this fourth command. It

ties the two great commands together. Loving our neighbor is the only doorway

by which we can arrive at true commitment to אהיה. The Sabbath cannot truly be

kept unless it is shared; it is something we have in common with all of אהיה’s

people. “Keeping the Sabbath „does not mean keeping it to oneself. (Yeshayahu

58:13) “The Sabbath is made for man”, but that means it is a gift, and we must

find its proper use, not simply throw it away or let it sit unused. “The Sabbath is

made for man”, but still we must use it properly.

Mar_12:31

“And the second, like it, is this,

. "Honor your father and your mother, so that your days may be prolonged on

the land which אהיה your Äluahiym is giving to you.

This commandment has a benefit attached to it. (Cf. Ephesians 6:2). It does

not mean that, as adults, we must obey them in everything (though in Ephesians

6:1 children are commanded to do so while under their tutelage as long as it

agrees with אהיה's other commands, and in the Land no parent should have been

teaching his children anything pagan), but rather to literally "treat them as

important", "give weight to" their teachings, as Proverbs constantly reminds us.

I.e., do not take them lightly, considering how much time and energy they have

invested in us. Of course we should not follow them into any lawlessness. The

greatest honor that we can give them is to insist on אהיה’s standards, even if they

do not, for we will have proven that they have raised worthy children insofar as

they were able to bring us before we transferred that obedience directly to Him.

Of course, if we expect our children to honor us, we must show them how by

ourselves honoring those who are in authority over us—an honor inherent to

their position no matter how well they always live up to it. In ancient times, the

“father” would be whoever was the head of the household—often a grandfather

or uncle—or anyone who had taken you into his household. In this case, Moshe

was the father to all of Israel. בהיה put this command in perspective by saying

that if we are not willing to forsake our physically parents for the sake of the

Kingdom, we are not worthy of it. (Luke 8:20) On a deeper level, אהיה is our

Father and, though Israel’s tribes had four mothers, the Torah is the “mother”

we all now have in common. Notwithstanding this literal command, “father”

and “mother” are singular here, so it points us to the parents that we all have in

common. On this level (especially being right after His mention of creation) we

could paraphrase it as "Consider Adam and Chavvah—do not take their story

lightly, for their days were shortened and they were expelled from their land.

"You must not commit murder."

The term means to uselessly kill for no reason—selfishly or outside the proper

context; this verb is never used of legal killing. It applies to killing animals for

mere sport, and in a wider sense, rabbinically, it means, "Do not destroy

anything that is still useful" and do not even shame a man who does not deserve

it. Killing men in war is permitted, yet there is still a tainting of one's life and a

dulling of one's spirit in this. The half-sheqel Temple tax was provided to atone

for this type of wrongdoing that is sometimes necessary because of others’ sin.

. "You must not commit adultery."

The technical meaning here includes only intimacy involving a woman

married to someone else, because it represents idolatry, which is spiritual

adultery, for the emphasis as these laws were given was that Israel is אהיה’s wife

and can belong to no one else. These two uses of the term are almost

interchangeable in Scripture, partly because pagan worship so often included

sexual relations with priests and temple prostitutes. The term does not

specifically apply if the woman involved is not already married or betrothed,

though there are plenty of other restrictions in the Torah about whom one may

or may not relate to sexually, and wisdom tells us that a married man who takes

another woman, even if unmarried, will have many problems! The Torah

allowed for divorce because of the hardness of men's hearts. The letter leaves

room for men's weakness; the spirit--the picture it intends to get across--does

not. בהיה says that if you can stand the full weight of it, by all means opt for that

interpretation.

"You must not steal."

This applies to anything that is not rightfully one's own, but especially carries

the connotation of kidnapping fellow human beings. We can also steal

immaterial things like people's joy or their reputation—even their words if we

represent them as our own and do not give proper credit. The other ways we can

steal are included in the commands not to murder, commit adultery, bear false

witness, or desire what is not ours. And we steal from אהיה by having rivals to

His position or by failing to guard His Sabbath.

"You must not bear false testimony against your fellow [as an] injurious witness.

Fellow: literally, one from the same flock, led to the same pasture by the same

shepherd: friend, companion, or "brother". The command here is not about

lying in general, but about saying (or even letting another tell us) something

untrue about a comrade--or telling the truth in a way designed to injure his

reputation. It does not specifically apply to all one's fellow humans, except in a

general sense. In the Renewed Covenant we are only told not to lie to "one

another" because we belong to the truth and it is now our nature. This does not

preclude misleading an enemy during his acts of hostility against you, which we

could call bearing false witness on behalf of our neighbor. Injurious: We could

be a false witness simply by rolling our eyes in suggestion that someone has

done wrong, if it leads others to believe he did. The word "witness" is related to

the word for "continuity", indicating that retaining the matter in our minds

endows the witnessed event or outburst with a permanence it might not have

otherwise had. (Hirsch) "Bear" actually means to "uphold" gossip by listening to

it, heeding it, or allowing it to be spoken to us; a true neighbor will at least give

the benefit of the doubt to one who is being accused by an outsider to the

community.

"You must not [even] desire your fellow's house; you may not wish for your

neighbor's wife, or his male or female servant, or his ox, or his donkey, or

anything which belongs to your fellow."

This is a further refining of—or a fence built around—the command not to

steal or commit adultery. It places it one step further from us, not even allowing

us to think about stealing! אהיה has a right even to tell us not only what not to

do, but how to feel about not doing it! It means we should not even take

pleasure in what is not ours. Wish for: or, crave. We must take control of what

we delight in and what we despise. At that time they had been slaves and knew

what not to desire. Do not even give such feelings an audience; train yourself

not to have opinions contrary to אהיה’s. A large part of the Torah walk involves

acting contrary to our natural inclinations. I.e., in addition to keeping our

mouths shut we must also train ourselves not to have the thoughts that might

lead us to speak evil of our neighbor, or be manifest in some other way.

Coveting led Izavel (Jezebel) to bear false witness in the process of her stealing.

It does not mean one may not desire a similar possession if it is granted to be

within his power to obtain, but this emphasizes that we are each given a

different calling, and what one needs is not necessarily what another should

have. All are to work together as a body, but with different functions. This is an

issue of faith, to trust אהיה's judgment, that He has indeed distributed each

commodity to those who are best suited to handle it for the benefit of the whole

community. Hirsch says this sets on the "Ten Words" the seal of being no mere

mortal laws: men can forbid crimes; only אהיה can legislate against the thoughts

and intents of the heart. בהיה only intensified our understanding of the tenth

commandment in the "Sermon on the Mount" by pointing out how keeping

every external command does not guarantee that our hearts are right. Rabbi

Avraham Joshua Heschel says that a sin of the mind is greater than one carried

out physically, because at present our mind is the only way of perceiving and

communing with אהיה, who is not physical. However, seven commands deal

with physical actions, whereas only three deal with thoughts, beliefs, or

attitudes, so it is clear where the emphasis is. How does this apply to those who

are not our neighbors? Even when אהיה wanted Israel to plunder the Egyptians,

He did not tell them to steal from them, but to ask and borrow from them, and

then He gave them the leverage to do so. Entering into the habit of stealing or

murdering is generally destructive to our own souls, and we are likely to be

needlessly killed by outsiders if we do these things, so there is rarely profit in

not carrying over the same principles to those beyond Israel, but the weight to be

given to both entities is best expressed by Galatians 6:10: "As we have occasion,

let us do what is beneficial to everyone, [but] especially those who are of the

household of faith" .

There is no other command greater than these.”

The old Covenant was written in stone

31:31-34,

“See, the days are coming,” declares יהוה, “when I shall make a new covenant

with the house of Y’Ishra’al and with the house of Yehuḏah not like the

covenant I made with their fathers in the day when I took them by the hand to

bring them out of the land of Mitsrayim, My covenant which they broke, though

I was a husband to them,” declares יהוה. “For this is the covenant I shall make

with the house of Y’Ishra’al after those days, declares יהוה: I shall put My Torah

in their inward parts, and write it on their hearts. And I shall be their Elohim,

and they shall be My people. “And no longer shall they teach, each one his

neighbour, and each one his brother, saying, ‘Know יהוה,’ for they shall all know

Me, from the least of them to the greatest of them,” declares יהוה. “For I shall

forgive their crookedness, and remember their sin no more.”

Which sets my our Raukh Free, and our Tabernacle to house the Raukh

HaQodesh Within, have his words written on out hearts

“Because this is the covenant that I shall make with the house of Y’Ishra’al after

those days, says יהוה, giving My laws in their mind, and I shall write them on

their hearts, and I shall be their Äluahiym, and they shall be My people. “And

they shall by no means teach each one his neighbour, and each one his brother,

saying, ‘Know יהוה,’ because they all shall know Me, from the least of them to

the greatest of them. “Because I shall forgive their unrighteousness, and their

sins and their lawlessness’s I shall no longer remember.” By saying, ‘renewed,’

He has made the first old. Now what becomes old and growing aged is near

disappearing.

Freedom of speech has become the Freedom of speech according to man, where hatred,

ideologies, manmade religions on every street corner spouts hatred one against another, we

have allowed the religion of man, under many names both Christian and Muslim, Islamic and

bhuddaism, to eroded the 1st century Truth written by the Talmidim ( disciples ) of בהיה,

bloodshed, violence, even killings are done in the name of man idols. No one cares for the

truth, nor embraces all his commandments

Mat_5:19 “Whoever, then, breaks one of the least of these commands, and teaches men so,

shall be called least in the reign of the heavens; but whoever does and teaches them, he shall

be called great in the reign of the heavens.

In His Name

Blessed be, in His name

" '.bless you אהיה ,be with you.' and they answered him אהיה

Be not blind to the truth

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

YâHuWsHúa` passed by, cried out, saying, Have mercy on us, O אהיה, [thou] Ben

David. An YâHuWsHúa` stood still, and called them, and said, what will ye that I

shall do unto you they say unto Him, אהיה, that our eyes may be opened. So

YâHuWsHúa` had compassion [on them], and touched their eyes: and

immediately their eyes received sight, and they followed him.

His servant and yours

shalowm in Righteousness

by the GRACE of אהיה

GO I

keiYAH

Nätzräya

Remember me and pray for me that אהיה will be gracious unto me and be

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

read and that hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

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

worthy of his Comfortable support while in the work. Should never preach for

hire, or make a secular traffic of the Raukh (spiritual work): what a scandal is it

for a man to traffic with gifts which he pretends, at least, to have received from

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

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

sacrilege