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, " והיה , 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

Yehudah, Yehudim

(The Scriptures 1998 Bible Explanatory Notes©)

We have used this name (in the singular and plural form),

rather than the word “Jew,” because the latter has a negative

connotation, and is much maligned amongst many, if not

most, gentiles. Secondly, we also refrained from using the

word “Juda,” because this word derives from the Greek

Iudaios (Judaios) which was none other than a Greek deity

(see W. H. Roscher’s lexicon of mythology). We hold the

name

“Yehu ah”

in high esteem for it contains the Name of

,

יָָדהyadah (yaw-daw') v.

1. (literally) to use (i.e. hold out) the hand

2. (physically) to throw (a stone, an arrow) at or away

3. (especially) to revere or worship (with extended hands)

4. (intensively) to bemoan (by wringing the hands)

the abbreviated form of His Name!

Many people also say that no one knows the proper

pronunciation of the Father's name of YAHUAH any more

and that it has been lost. Which is not true. Anyone who can

read Hebrew knows it but will not pronounce it and replaces

the name with other words such as Elohim (the Mighty

Ones), Adonai (Master), Ha Shem (The Name), or G_D. But

there is a very easy and simple way to know and pronounce

the Father's name. Most people know and pronounce the

name of the Tribe of Judah which in the Hebrew is

YAHUDAH

(yod, he, vav, daleth, he).

When we look at the name of Yahu and Yahudah we stand in

awe for before our eyes we see our salvation,

The image of the letter Yod (Yood) is hand with stretched

fingers. The hand is the symbol of power, of creative and

directed energy that maintains individual. The door to his

Kingdom is opened, by the (nail upon the door ( )

which has pulled the viel back to see the very place of his

glorious throne

And thou shalt write them upon the mezuzah (מזזה ) of thy

bayit, and on thy Sha'ar.

Shema, YY’Isra’EL: יהוה Eloheinu יהוה Echad:

And thou shalt ahav יהוה Eloheicha b'kol l'vavcha(thy

heart), b'kol N'feshcha (thy soul), b'kol modecha (thy might).

And elleh Devarim, which I tzavah thee this day, shall be

b'l'vavcha: And thou shalt melammed (teach) them diligently

unto thy banim, and shalt dvar (talk) of them when thou

sittest in thine bayit, and when thou walkest by the way, and

when thou liest down, and when thou risest up. And thou

shalt bind them for a sign upon thine hand, and they shall be

as totafot (טוטפות; frontlets) between thine eyes. And thou

shalt write them upon the mezuzah (מזזה ) of thy bayit, and

on thy Sha'ar. And it shall come to pass, if you shall shema

diligently to my mitzvot which I command you this day, to

love Eloheichem, and to serve him with all your lev and

with all your nefesh, That I will give [you] the rain of your

land in his due season, the first rain and the latter rain, that

you mayest gather in your corn, and your wine, and your oil.

And I will send grass in your fields for your cattle, that you

mayest eat and be full. Take heed to yourselves, that your

lev be not deceived, and you turn aside, and serve other gods,

and worship them; And [then] 's wrath be kindled against

you, and he shut up the shamayim, that there be no rain, and

that the land yield not her fruit; and [lest] you perish quickly

from off the good land which יהוה is giving you. Therefore

shall you lay up these My Devarim in your lev and in your

nefesh, and bind them for a ot (sign) upon your hand, that

they may be as frontlets between your eyes. And you shall

teach them your children, speaking of them when you sittest

in your house, and when you walkest by the way, when you

liest down, and when you risest up. And you shall write

them upon the mezuzot of your bayit, and upon your

she'arim: That your yamin may be multiplied, and the yamin

of your banim, in the land which יהוה sware to your avot

to give them, as the yamin of shamayim upon the land.

The only difference between the spelling for the name of

YAHUDAH and the Father's name of YAHUAH is one letter

the D (daleth). So if you remove the letter D from the name

YAHUDAH you have the proper pronunciation for the

Father's name of YAHUAH.

The dalet. the poor man, receives charity from the rich man,

the gimel. The word dalet means "door." The door stands in

the opening of the house, the beit.

Yahu(ah)shua was born on the 4th day of creation, appeared

on the scene in the 4th millium, he said of himself he is the

door

Door

׃

ANI HU ha sha'ar of the tzon (sheep).

Yochanan 10:9

ANI HU ha sha'ar: by Me if any man enter in, he shall come

to yeshu'at Eloheinu, and shall go in and out, and find

pasture.

Yochanan 10:1

Truly, Truly, I say to you:

He that enters not by ha sha'ar into the mikhla haTzon

(sheepfold), but climbs up some other way, the same is a

thief and a robber

But he that enters in by ha sha'ar (door) is the shepherd of

the sheep.

To him the doorkeeper opens, and the sheep hear His voice;

and He calls (kara) His own sheep by name and leads them

out.

The door to יהוה s house allows for the humble Ruakh to

enter. The door itself, the dalet, is the property of humility

and lowliness, as explained above. The dalet is also the initial

letter of the word dirah, "dwelling place," as in the phrase

dwelling place below." Thus the full meaning of the יהוה

dalet is the door through which the humble enter into the

realization of יהוה dwelling place below.

Reading this above sentence we see Yahu(ah)shua in all his

glory,

The Door, a pathway through His word (Dvar) entrance,

enter, move, hang, Sense of Personal Insufficiency

Tehillim 119:25-32

My soul clings to the dust; RevivI have declared my ways,

and You answered me;

Teach me Your statutes. me according to Your word.

Make me understand the way of Your precepts; So shall I

meditate on Your wonderful works.

My soul weeps because of grief; Strengthen me according to

Your word.

Remove the false way from me, And graciously grant me

Your Torat.

I have chosen the faithful way; I have placed Your

ordinances before me

I cling to Your testimonies; O יהוה, do not put me to

shame!

I ran the way of Your commandments, when You enlarged

my heart.

He is the only way to יהוה,s kingdom , the door to erternal

life

Revelation 4:1

After this I looked, and, Hinnei, a door [was] opened in

heaven:

and the first voice which I heard [was] as it were of a shofar

talking with me; which said,

Come up hither, and I will shew you things which must be

hereafter.

He is of the tribe of Yahudah, has he is in the letters

(yod, he, vav, daleth, he).

The only tribe of Y’Isra‘EL to carry the Father's name is the

tribe of YAHUDAH .

The HaMashiyach was of the tribe of YAHUDAH and was a

YAHUDI.

The HaMashiyach carries the name of His Heavenly Father

in his present name of as well as in his

future name of

The HaMashiyach is our High Priest after the Order of

which from the Hebrew means

So you see, all the scriptures are interwoven with meaning

and purpose to help us to understand more about our

Heavenly Father and His Beloved Son.

Since learning this we stand in awe, and therefore no longer

use any other “gentilised” form of this name!

“Yehu ah” or “Yahu ah”

Is it possible that the Massoretes tried to disguise or mask or

hide the Name here too?

It might well be, or it may be a simple matter of differing

stress-points in the different languages.

Nevertheless,

we know for certain that the Name of יהוה is contained in

the name of the fourth son of Ya῾aqo because

Ber. 29:35

And she conceived again, and bare a son: and she said, Now

will I praise יהוה: therefore she called his name Yehudah;

and left bearing.

The name Yehu ah means:

“Let יהוה be praised,”

or as Keil & Delitzsch’s Commentary puts it:

“The one for whom יהוה is praised.”

This is what Paul means when he says that anyone who is a

praiser of יהוה is a "Jew".( Y’isra’Elite)

Both Christians and Jews have evidenced a strong desire to

“give sons to the Father”.

To the Jews, it is important to make students of the chosen,

and they are right

. Christians have as the highest priority making converts

from everyone, though in most cases they are really giving

them to the other

“father”,

the pope.

Yahu(ah)shua told us to make disciples, not converts.

The name Yehu ah means:

“Let יהוה be praised,”

or as Keil & Delitzsch’s Commentary puts it:

“The one for whom יהוה is praised.”

The fact of Yehu ah’s name being “theophoric,” i.e.

containing the Name of יהוה, is acknowledged by Keil &

Delitzsch, as well as other scholars of the Hebrew Scriptures,

such as Procksch, Lewy, Albright, Millard and Zorell.

For many years we wondered about those many texts

wherein יהוה (or His Son יהושע) says that His Name

“shall be put on the children of Yisra'ĕl,”

or “that the Name of יהוה is called upon you.

We read of this in many places

Bem. 6:27

And they shall put My Name upon Benai YY’Isra’EL; and I

will bless them.

Put My name:

the priest would form the shape of the letter shiin, for

Shaddai (the name used to mark יהוה's name upon an object

or person), with both of his hands and hold it over his head

toward them while he was pronouncing the blessing. Having

His name on us gives us a foundation for Him to bless us,

who in ourselves are impure, as was able to

send his Ruakh to indwell us only after he was glorified

Yochanan 7:39

(But this spake he of the Ruakh, which they that believe on

him should receive: for the Ruakh HaQodesh was not yet

[given]; because that was not yet glorified.)

and this gave us sufficient purity for the Father to put His

Ruakh upon us in turn

Romans 8:9

But ye are not in the flesh, but in the Ruakh, if so be that the

Ruakh of Elohim (אלהים) dwell in you. Now if any man have

not the Ruakh of HaMashiyach, he is none of his.

This is also how this last section of the chapter connects

with what went before: the Nazir, like the High Priest, had

the oil of anointing upon his head, and the high priest had a

"crown" that said "Sacred unto יהוה" on his head. Now the

rest of the people can have His name placed on them as well.

In this blessing, יהוה's name is mentioned three times--a

sign of special emphasis. Something we miss in the English

translation is that this whole blessing is directed to a

masculine singular object: "one man". When the Torah was

given at Mount Sinai, and when Ezra read the Torah and

reinstituted the Levitical service after the exile

Neh. 8:1

And all the people gathered themselves together as one man

into the street that [was] before the mayim sha'ar (ׁשע); and

they spake unto Ezra the scribe to bring the sefer Ha Torah

Mosheh, which יהוה had commanded to Y’Isra‘EL..

This is the "one new man" that Paul speaks of

Eph. 2:15.

But speaking the truth in love, may grow up into him in all

things, which is the head, even HaMashiyach:

The blessing only holds for those who join themselves to

that one body,

"the Y’Isra‘EL of יהוה".

De . :1

And all people of the eretz shall see that thou art called by

the name of יהוה and they shall be afraid of thee.

The Name of יהוה is proclaimed upon you:

Or

"you are called by יהוה's Name."

Not another name or substitute title. Stand in awe: or "be

afraid" (depending on whether they want to know the truth or

not).

They will consider us dangerous when we walk in Torah,

and especially if we become as comfortable with the

judgments as the blessings.

This only makes it easier to separate the sheep from the

wolves--or goats

They will try to kill us for the sake of that Name.

Loukas. 21:16

And ye shall be betrayed both by parents, and brethren, and

kinsfolks, and friends; and [some] of you shall they cause to

be put to death.

Loukas 21:17

And ye shall be hated of all [men] for My Name's sake.

Loukas 21:18

But there shall not an hair of your head perish.

Loukas 21:19

In your patience possess ye your souls.

But we are not to be afraid of them, or He will turn us over to

them.

YirmeYahu 1:7

But (יהוה) יהוה said unto me:

"Say not, I [am] a child: for thou shalt go to all that I shall

send thee, and whatsoever I command thee thou shalt speak.

YirmeYahu 1:8

Be not afraid of their faces: for I [am] with thee to deliver

thee, saith (יהוה) יהוה.

YirmeYahu 1:9

Then (יהוה) יהוה put forth his Yad, and touched my mouth.

And (יהוה) יהוה said unto me, Hinei, I have put MY Divrei in

thy mouth.

Stretched out His hand: or “sent forth His Arm [i.e., the

HaMashiyach] and had Him touch my mouth.” Compare

Yeshayahu 6.

YirmeYahu 1:10

See, I have this day set thee over the goyim (nations) and

over the mamlachot (kingdoms), to root out, and to pull

down, and to destroy, and to throw down, to build, and to

plant.

Plant: or establish. He would cut things out as a doctor does

(removing a cancer so the body can survive), not as a butcher

does. The pattern of tearing down is how a forest is cleared

to plant a field and how a foundation is dug before the house

can be built upward. Before we could begin acting as

Y’Isra’EL again, we too had to cut down many false

interpretations of Scripture that we had nurtured into large

trees in the past. The Aramaic adds “and over the House of

Y’Isra’EL” before the last two phrases. Compare

Ecclesiastes 3:10, which says there is a season for all these

things (perhaps one reason the almond, which heralds the

season, is chosen as the imagery here):

1 Kefa 3:6

Even as Sarah obeyed Avraham, calling him master: whose

daughters ye are, as long as ye do well, and are not afraid

with any amazement.

Sarah: an especially beautiful woman, which is why he

makes the disclaimer in v. 3. This account is in Beresheet.

18:12 and its midrash, Tanchuma on portion Chayei-Sarah,

29a. (Trimm). Received your existence: or become—either

again after leaving that heritage or by joining it from outside.

Doing right: what you say amounts to nothing otherwise .

Threat: that an unbelieving husband may make.

Di re :1

If My people, which are called by My Name,

HIS NAME IS

shall humble themselves, and pray, and seek My face,

and turn from their wicked ways; then will I hear from

heaven, and will forgive their sin, and will heal their land.

We can't come face to face with יהוה unless we 1.) humble

ourselves, 2.) pray and 3.) turn from our wicked ways. Not

only do we need to be repentant, we need to be aware of our

wickedness. We need to find out from Him what things in

our lives are displeasing to Him. We find what is "wicked" to

through prayer and reading His Word, allowing the יהוה

Ruakh HaQodesh to reveal those things to us we need to get

rid of. When we do, we see that we fail every day in word,

thought and deed, whether we mean to or not, and "all our

righteous acts are like filthy rags" to Him

Isaiah 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/Menstruous garment: 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 Y’Isra’EL is saying this to יהוה! She is not

separating herself unto Him, but unto herself. She feels like

she has things under control. Y’Isra‘EL in exile "had

" 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

We are nothing without Him. The next step is changing what

He shows you in humility and complete dependence on Him,

for humility precedes holiness and without holiness, no one

can see יהוה. What good is seeking if you cannot see what

you are seeking? We can't hang on to things that He hates

and expect to meet Him eye to eye. So humility precedes

holiness and holiness precedes seeking His face. Holiness

also precedes power and יהוה promises to empower that

which He first makes holy, but it is a process.

Yeshayahu 59:1-2.

Behold, יהוה'S hand is not shortened, that it cannot save;

neither His ear heavy, that it cannot hear:

But your iniquities have separated between you and your

Elohim (אלהים), and your sins have hid [his] face from you,

that He will not hear.

Too short: or cut short, harvested, reminding us of the parts

of a field meant to be left for the needy, in parallel with the

previous chapter. Crooked ways…caused His face to be

concealed: How can we see Him if we are not in a direct line

with where He is? This is a direct answer to 58:3

Tehillim 27:8

[When thou saidst], Seek ye My face; my heart said unto

thee, Thy face, יהוה, will I seek.

1 Ch. 16:11,

Seek יהוה and his strength, seek his face continually.

Tehillim 105:4.

Seek יהוה, and His strength: Seek His face continually.

Yesh.43.7

[Even] every one that is called by My Name: for I have

created him for My kavod, I have formed him; yea, I have

made him.

Called by My Name: His bride.

Compare

Yirmiyahu 23:6

In his days Yehudah shall be saved, and YY’Isra’EL shall

dwell safely: and this [is] His Name whereby he shall be

called, יהוה Tzidkeinu.

With

Yirmiyahu 33:16.

In those days shall Yehudah be saved, and Yerushalayim

shall dwell safely: and this [is the name] wherewith she shall

be called, יהוה Our tzedakah.

Yesh. 63:19

We are [thine]: thou never barest rule over them; they were

not called by Thy Name.

We were there: in the Land; today's usurpers have no claim

to His Land since they do not know Him by His proper

Name, but worship Al-illah, a Saudi Arabian moon god

whom they have exalted above all and who . LXX: We have

become as at the beginning, when You did not rule over us,

and Your Name was not called upon us.

Yirm. 14:9

Hast thou utterly rejected Yehudah? hath thy soul lothed

Tzyon ( יוןצ )? why hast thou smitten us, and [there is] no

healing for us? we looked for shalom, and [there is] no good;

and for the time of healing, and behold trouble!

Why should You be like a man who is knocked unconscious,

like a mighty man who is [nonetheless] unable to bring

deliverance? Yet You are in our midst, O יהוה, and Your

Name is proclaimed upon us! Don’t abandon us!

Amo 9:12,

That they may possess the she'erit (remnant) Edom (אדם),

and of all the Goyim, which are called by My Name, saith

.that doeth this יהוה

Dispossess: or, seize, occupy, expel. Edom: Without the

vowel pointing, it could also read Adamah, i.e., mankind.

Anyone left of the human race will indeed come under the

rule of Y’Isra‘EL’s HaMashiyach during the coming age.

Act 15:17,

That the residue of anashim might seek after Adonay, and all

the Goyim, upon whom My Name is called."

Ya῾aqo : ,

Do not they blaspheme that worthy name by the which ye are

called?

Rev 3:12,

Him who overcomes, I will make him a pillar in the temple

of My Elohim (אלהים), and he shall go out no more: and I

will write upon him the Name of MY Elohim (אלהים), and the

Name of the city יהוה, [which is] New Yerushalayim,

which comes down out of Shamayim from My Elohim

.and [I will write upon him] My New Name :(אלהים)

Rev 14:1,

1 And I looked, and, behold, a Lamb stood on the mount

Tziyon, and with him an hundred forty [and] four thousand,

having His Father's Name written in their foreheads.

Rev 22:4,

And they shall see His face; and His Name [shall be] in their

foreheads.

. And then a few years ago we learnt that some Messianic

Yehu im were led to believe that the Name of הוהי is

indeed called upon His people,

the Yehu im.

True Yehu im are those whose hearts are circumcised

together with the born again gentiles who are grafted in

among them

Rom 2:26

Therefore if the uncircumcision keep the Tzedek of the

Torah, shall not his uncircumcision be counted for brit

milah?

Uncircumcision: an epithet Jews used of pagans. But the

precise term used is important. It is not the word for those

who had never been circumcised, but those “having

foreskins”, a subtle difference perhaps, but it throws much

light on exactly who they were, for we are told in 1

Makkabim 1:15 that when some in Y’Isra’EL persuaded their

fellows that it would be to their advantage to realign

themselves with their Gentile neighbors, taking on their

ways, they built a gymnasium in Yerushalayim and in order

to not be ostentatiously different from those against whom

they competed in the nude, “made themselves

uncircumcised”—this same term. They actually had surgery

replacing their foreskins in some fashion. So the term bears

special connection to those who were once part of the

covenant of יהוה but made a clear decision to leave it

behind and take on Gentile ways. The depraved mind of

Rom 1:28

And even as they did not like to retain Elohim (אלהים) in

[their] knowledge, Elohim (אלהים) gave them over to a

reprobate mind, to do those things which are not convenient;

has often been translated “reprobate”, meaning going back

into what we once came out of. The Jews, as corrupt as many

of them had become in this era, still retained their identity as

the tribe of Yehudah. The Northern Kingdom had

deliberately “mixed itself among the peoples”

Hos. 7:8

Efrayim, he hath mixed himself among the people; Efrayim

is a uggah ("disc-like" cake) not turned.

meaning it had become so mingled as to be very confusing

to determine which were Y‘ Y’Isra’ELites any longer.

Counted as if: This lays the groundwork for his arguments in

chapters 14, 15.

Rom 2:27

And shall not uncircumcision which is by nature, if it fulfil

the Torah, judge thee, who by the letter and brit milah dost

transgress the Torah?

Physically: literally, by nature, i.e., through no fault of their

own. The letter: the complete written form of יהוה's

revelation, which others did not have.

Rom 2:28

For he is not a Yehudi , which is one outwardly; neither [is

that] Brit Milah , which is outward in the flesh:

Appears to be: or is recognizeable as, in contrast with the

Northern Kingdom.

Rom 2:29

But he [is] a Yehudi , which is one inwardly; and Brit Milah

[is that] of the heart, in the Ruakh, [and] not in the letter;

whose praise [is] not of men, but of Elohim (אלהים).

Inwardly: or, in the hidden part. Not so much in letter as in

spirit: not in the literal sense so much as in the attitude it

portrays. Of the heart: as in

Deut. 10:16.

Circumcise therefore the foreskin of your heart, and be no

more stiffnecked.

Who is praised: The root word for "Jew" in Hebrew is

"praise". So a true “Jew” is anyone who praises Elohim “in

spirit and in truth”.

Yochanan 4:24

Elohim (אלהים) [is] a Ruakh: and they that worship him must

worship [him] in Ruakh and in Emet.

Rom 11:17

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

a wild olive tree, were grafted in among them, and became

partakers with them of the rich root of the olive tree;

Broken off: or cut off, a direct allusion to

Yirmeyahu 11:16

יהוה called Thy Name, A green olive tree, fair, [and] of

goodly fruit: with the noise of a great tumult he hath kindled

fire upon it, and the branches of it are broken.

or partially cloven, as is done to a plant stock in winter

(when the plant is dormant) so as to admit a graft.

Lev. 1:17

And he shall cleave it with the wings thereof, [but] shall not

divide [it] asunder: and the Kohen shall burn it upon the

altar, upon the wood that [is] upon the fire: it [is] a burnt

sacrifice, an offering made by fire, of a sweet savour to

יהוה

The scion, which is grafted in, is also a term that means

“descendant”.

Compare

Yirm. 5:10

Go ye up upon her walls, and destroy; but make not a full

end: take away her battlements; for they [are] not YHWH

.S'(יהוה)

And

Numbers 15:16.

One torah and one manner shall be for you, and for the

stranger that sojourneth with you.

Among them: Aramaic, into their place. Root: a term used of

HaMashiyach

Yesh./Isa. 11:10; 53:2;

And in that day there shall be a root of Yishai, which shall

stand for an ensign of the people; to it shall the Goyim seek:

and His resting place shall be kavod. For He shall grow up

before him as a tender plant, and as a root out of a dry

ground: He hath no form nor comeliness; and when we shall

see him, [there is] no beauty that we should desire him.

Rev. 5:5; 22:16

And one of the Zekenim saith to me: "Weep not: behold, the

Lion of the Shevet Yehudah, the Shoresh Dawid (Root of

David), has prevailed to open the sefer, and to loose the

sheva chotamot (seven Chotamot seals) thereof." I

Yahu(ah)shua (יהושע) have sent My malakh to testify to you

these things in the Assemblies."I am the root and the

offspring of David, [and] the bright and morning star."

Robustness: enriching marrow or richness related to the

anointing with olive oil by the best of the oil.

Tehillim 23:5

Thou preparest a table before me in the presence of mine

enemies: thou anointest my head with oil; my cup runneth

over.

The olive tree was a symbol of sophisticated Greek culture,

but Paul is saying that the one that is really more "civilized"

is Y’Isra’EL, and the Greek, unlearned (wild). Biblically,

Custance pointed out that the olive tree consistently

represents Y’Isra‘EL's spiritual life, the vine her national life,

and the fig tree her religious life. Pruning or lopping of olive

branches is not done for the purpose of destruction but

restoration and reinvigoration of what was diseased or

unproductive.

(Baxter, Ziesler; cf. Luke 13:7ff)

Then said he to the dresser of his vineyard, hinnei, these

three years I come seeking fruit on this fig tree, and find

none: cut it down; why cumbereth it the ground?

Rom 11:18

Do not be arrogant toward the branches. But if you are

arrogant, remember that it is not you who supports the root

but the root supports you.

Despite Paul’s warning us, this type of boasting is still

common today among those who say the Church replaced

Y’Isra’EL as יהוה’s chosen people.

Rom 11:19

Thou wilt say then, The branches were broken off, that I

might be grafted in.

They think themselves so important that some to whom

had made promises had to be taken out of the way to יהוה

make room for them.

Rom 11:20

Well; because of unbelief they were broken off, and thou

standest by emunah. Be not highminded, but fear:

Reverential deference: or fear, recognizing that it can work

either way:

Rom 11:21

For if Elohim (אלהים) spared not the natural branches, [take

heed] lest he also spare not thee.

Rom 11:22

Behold therefore the goodness and severity of Elohim

,on them which fell, severity; but toward thee :(אלהים)

goodness, if thou continue in [his] goodness: otherwise thou

also shalt be cut off.

Kindness: gentleness or reasonableness (in allowing any

opening at all to those who had chosen to become Gentiles).

Severity: abruptness of cutting off, unbending rigor. Cut out:

as from an unsuccessful graft.

Rom 11:23

And they also, if they abide not still in unbelief, shall be

graffed in: for Elohim (אלהים) is able to graff them in again.

Rom 11:24

For if thou were cut out of the olive tree which is wild by

nature, and wert graffed contrary to nature into a good olive

tree: how much more shall these, which be the natural

[branches], be graffed into their own olive tree?

The Illustrated Encyclopedia of Bible Plants says, “Olive

trees are too valuable to be felled for fuel or timber like

ordinary trees. Only when they are old… may they be felled,

and then usually at ground level with the roots intact, for

even an ancient tree will sprout fresh suckers at its base.

Olive trees are often rejuvenated in this way by vigorous

pruning, for lopping large branches encourages new growth

that will bear fruit.” (This is exactly what took place in the

olive trees at Gath-Shmaney, where, to fulfill the picture,

was “cut off” without an heir, but then came

back and lived to “see His seed”.

Yeshayahu 53:8, 10;

By oppression and misphat (judgment) He was taken away;

And as for His generation, who considered that He was cut

off out of the land of the living: for the transgression of My

people to whom the stroke was due. Yet it pleased YHWH

to bruise Him; he hath put [him] to grief: when thou (יהוה)

shalt make His nefesh an offering for chet (sin חטא), He shall

see [his] zera, He shall prolong [his] days, and the pleasure

of YHWH (יהוה) shall prosper in his hand

compare

Iyov/Job 14:7-9)

For there is hope of a tree, if it be cut down, that it will

sprout again, and that the tender branch thereof will not

cease. Though the root thereof wax old in the earth, and the

stock thereof die in the ground; [Yet] through the scent of

water it will bud, and bring forth boughs like a plant.

Rev 21:12

And had a wall great and high, [and] had Shneym Asar

she'arim (gates), and at the she'arim (gates) Shneym Asar

malakhim, and names written thereon, which are [the names]

of the Shneym Asar Shivtei ha benei YY’Isra’EL

Ye ez. :

And it shall come to pass, [that] ye shall divide it by lot for

an inheritance unto you, and to the strangers that sojourn

among you, which shall beget children among you: and they

shall be unto you as born in the country among Benai

YY’Isra’EL; they shall have inheritance with you among the

Shivtei YY’Isra’EL.

Ye ez. 47:23

And it shall come to pass, [that] in what tribe the stranger

sojourneth, there shall ye give [him] his inheritance, saith

Eloahi (אדני) יהוה

This is where he has chosen to sojourn, so this is where he

will be permitted to remain. There are several words for

foreigners in Hebrew; this type is one who stays with

Y’Isra’EL for a long time for the sake of learning from

Y’Isra’EL, and in general intends to eventually become part

of Y’Isra’EL. But one who sojourns in another tribe’s

territory is also called by the same term, so this could include

Y’Isra’ELites who do not know what tribe they are from, but

live as Y’Isra’ELites—a large number today. We may be

counted according to the tribal identity of the teacher under

whom we enter this Torah lifestyle, if it is known. The

Aramaic rendering is “proselytes who have converted”.

YHWH grants them their wish! Compare

Yeshayahu 66:21-22

And I will also take of them for kohanim [and] for Levites,

saith יהוה. For as the new Shamayim and the new eretz,

which I will make, shall remain before Me, saith יהוה, so

shall your seed and your name remain.

in which some are even allowed to be priests and Levites.

Yahu(ah)shua

Eloneinu Yahu(ah)shua HaMashiyach

In His Name

Blessed be, in His name

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 (spiritual 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