Zekeniam Y’Isra’EL

Sherut haRitztzuy

(the ministry of reconciliation)

by whom we have now received the

( Atonement)

reconciliation of the Dvar HaRitztzuy

Let this day be a day of reconciliation and regeneration

[“EHYEH ASHER EHYEH”]

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

I AM

My Memorial for generation after generation.”

Shemot 3:13-16

This is MY NAME for ever,

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

"And יהוה said to mosheh , 'I am that which I am. [ehyeh asher ehyeh]' and he said,

'so you will say to the sons of Y’isra’EL, "I am [ehyeh] has sent me to you." 'and

,יהוה" ,said further to mosheh, 'now you are to say to the sons of Y’isra’EL יהוה

elohey of your fathers Abraham, Yitzchak [Isaac], and Yaa’qob [Jacob], has sent me

to you. this is my name forever, and this is my memorial for generation to

generation." ‘“Shemoth 6:3," 'and I appeared to Abraham, to Yitzchak, and to

Yaa’qob as hashadday [the almighty]. and my name, יהוה, was not well known

(famous) to them.

.ELOHEI 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.

חטא

chata'

is from the wording

חטאה חטאת

chatta'ah

an offence

Sin is described in the Scriptures as transgression of the law of יהוה

1 Yochann 3:4

"Everyone who sins breaks the law; in fact, sin is lawlessness."

all mankind is under the law of יהוה , which still remaineth in force as an inviolable

rule of righteousness. That man is יהוה’s creature, and therefore His subject. The

subjection of man to יהוה is built upon his absolute dependence upon יהוה, both as to

creation and preservation. Man being יהוה’s subject, hath a certain law given to him,

which doth require obedience from him, and doth determine his duty, particularly

wherein it shall consist

Mic 6:8

Higid lekha adam ma-tov uma יהוה doresh mimkha ki im-ashoot mishpat veahavat

khesed vehatznea lekhet im-Eloheikha:

He has declare to you: O man, what [is] good; And what does יהוה require of you

But to do justice, and to love kindness, And to walk humbly with your Elohim?

Man being under a law, should be very tender of breaking or disobeying it, for יהוה

never dispenseth with it, as it is purely moral, and standeth much upon keeping up

His authority; which may appear by these consideration. If man could have kept it,

he would have gotten life by it; that was יהוה’s first intention; and the reason why it

succeeded not was through our sin. In that יהוה would not release the penalty of the

law, nor pardon any sin against it without satisfaction first made by the blood of

Yahu(ah)shua; the law is both the rule of our duty and יהוה’s judgment; it showeth

what is due from us to יהוה, and also what is due from יהוה to us in case of

disobedience.

A transgression need not be purely willful.

Missing the mark is a good definition.

Sin is the falling away from יהוה. He is Sacred

and perfect, and we are not. Even on our best behavior and regardless of how many

good deeds we do, we are still separated from יהוה. He sent Yahu(ah)shua to bridge

the gap between us and יהוה. That was the purpose of Yahu(ah)shua dying on the

Tree and raising from the dead-so that we can have a personal relationship with יהוה

and spend eternity with Him. The other option is to ignore יהוה and end up in

eternal separation-which is hell.

Sin is failure to live up to יהוה's standards. Hence the "missing the mark" thing: a

perfect life under יהוה's law is the mark, and sin is the actions or failures that

separate us from that goal. This can mean either active defiance, or passive

defiance in the form of failure to act as proscribed by יהוה.

Sin was conceived of as being fundamentally disobedience to יהוה . . In other

words, sin was not simply missing the right mark, but hitting the wrong mark.

What is meant by the term "mark?"

There is in scripture “ the mark of יהוה”, and also” the Mark of the beast”, many

have heard of the latter, few teach or observe the former, but it is a sign between

life and death, one is the book of life, the other is missing from the book of life

Shemot 13:9

And it shall be for a sign to you upon your hand , and for a memorial between

your eyes, that יהוה 'S you may be in your mouth: for with a strong hand hath יהוה

brought you out of Mitzrayim.

Directive: Heb., torah. This is what is to be in our mouths instead of gossip or lies

or simply an unfettered tongue. Men are given beards as a picture of having guards

at this gate. In Deut. 6:8 and 11:18 we are told to bind them on our hands and make

them like frontlets between our eyes. For this reason, this passage (1-10) and verses

11-16 are two of the four passages put inside traditional t'fillin (bound on head and

hands while praying). Between our eyes is this place seen to be the seat of those

thoughts that can be like Adam's or like an animal's. The mind is the "womb" from

which firstborn thoughts come forth. Our hands are that with which we work.

What is this sign spoken of יהוה, and why is it a memorial, what does it mean to be

in your mouth

We are directed by the words

“For with a strong hand hath יהוה brought you out of Mitzrayim?

Hand

יד

Yad

a hand (the open one (indicating power, means, direction, from

כף

kaph

the hollow hand or palm

(the leaves of a palm-tree)

And it shall serve (to exist, i.e. be or become, come to pass accomplished, committed, like), break, cause, come (to

pass), do, faint, fall, + follow, happen, X have, last, pertain, quit (one-)self, require,) as a sign(a signal as a flag, beacon,

monument, omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign, token) to you on your hand(a hand (the open

one (indicating power, means, direction, service, side, sore, state, stay, draw with strength, stroke work, + yield, X yourselves)

and as a reminder a memento (or memorable thing, day or writing):--memorial, record.) on your

forehead(either...or:--among, asunder, at, between) (an eye(brow) face, + favour, fountain, furrow (from the margin), X

him, + humble, knowledge, look, (+ well), X me, open(-ly), + (not) please, presence, + regard, resemblance, sight, X thee, X

them, + think, X us, well, X you(-rselve) that the law (towrah to-raw' or torah {to-raw'}; from 3384; a precept or statute,

especially the Decalogue or Pentateuch:--law.) of the (Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or

Eternal;) may be in your mouth(the mouth (as the means of blowing), whether literal or figurative (particularly

speech); specifically edge, portion or side; adverbially (with preposition) according to:--accord(-ing as, -ing to), after,

appointment, assent, collar, command(-ment), X eat, edge, end, entry, + file, hole, X in, mind, mouth, part, portion, X (should)

say(-ing), sentence, skirt, sound, speech, X spoken, talk, tenor, X to, + two-edged, wish, word.) for with a

powerful( strong mighty, hand(a hand (the open one (indicating power, means, direction, service, side, sore, state, stay,

draw with strength, stroke work, + yield, X yourselves) the Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or

Eternal; to go (causatively, bring) out, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without)

brought you out of Egypt (Mitsrayim mits-rah'-yim dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--

Egypt, Egyptians, Mizraim).

Within the Torah, which is Genesis through Deuteronomy (Hebrew word Torah means "instruction" or "teaching") we read the

following:

Exodus 13:16

It shall serve as a sign on your hand and as an emblem on your forehead that by

strength of hand the Lord brought us out of Egypt.

This: the offering of the firstborn to יהוה. Phylacteries: literally "something bound

on" as a reminder. Today such boxes strapped onto forearm or forehead are known

as tefillin. On your hand: to symbolize and remind us that everything we put our

hand to is to be done for Him and to enhance His Kingdom.

1 Cor. 10:31

Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of

Elohim (אלהים).

Being committed to kingdom works also empowers us to bring our thoughts into

captivity. As we commit our works to יהוה, our thoughts will be established.

Prov. 16:3

Commit thy works unto (יהוה) יהוה, and thy thoughts shall be established.

As Yahu(ah)shua's brother Yaaqov emphasized, יהוה;s community is about both

faith and works. Only when we commit both our minds and hands to Torah can

redemption come. If we put the Kingdom first in our minds, it will be first in our

works. יהוה is a kind taskmaster who wants what is best for us, but only He knows

what that is. When we ask for bread, He will not give us a snake. (The Torah and

living as a single community are both symbolized by bread in Scripture.) The

Kingdom is "not for you or me, but for us". The blessing of being individually

brought back into covenant was restored just after Yahu(ah)shua came, but today

His emphasis is national redemption--the restoration to being His "people" (or

nation, a single entity). Between your eyes: where they cannot be forgotten,

because we are reminded so that we will pass it on. One of the overt reasons for

placing them "on the head opposite the brain" (voiced when putting them on) is the

intention “that the soul that is in my brain, along with my other senses and

potentials, may all be subjugated to His service". יהוה wants us to consecrate to Him

the first of our thoughts, inviting Him to partake of them just as the firstborn of the

animals was offered to יהוה through the physical act of giving it to the priests and

Levites to eat. And who would offer garbage to a King? "Distinguishing mark" is

used for several different features of their practice (cf. V. 9 also), but they all relate

to the fact that He had brought them out of Egypt. The sign, in a way, is that they

no longer worship the sun, moon or creation, but the creator. Those who do, turn

their backs to the Temple of יהוה, and He will have no pity on them.

Y’chezq’El/Ezek. 8:14-18

Then He brought me to the door of the gate of (יהוה) יהוה'S house which [was]

toward the north; and, Hinnei, there sat women weeping for Tammuz. (Greek

Adonis) Then said He unto me: Hast thou seen [this], O Ben Adam? turn thee yet

again, [and] thou shalt see greater detestable than these. And He brought me into

the inner court of (יהוה) יהוה'S house, and, Hinnei, at the door of the temple of יהוה

between the porch and the altar, [were] about five and twenty men, with their ,(יהוה)

backs toward the temple of (יהוה) יהוה, and their faces toward the east; and they

worshipped the sun toward the east. Then He said unto me ‘Hast thou seen [this], O

Ben Adam? Is it a light thing to the Beit Yehudah that they commit the detestable

which they commit here? For they have filled the land with violence, and have

returned to provoke Me to anger: and, behold, they put the branch to their nose

(anger). Therefore will I also deal in fury; My eye shall not spare, neither will I

have pity: and though they cry in My ears with a loud voice, [yet] will I not hear

them.

The Sabbath is also called such a sign

Ex. 31:13

Speak you also to the Benai Yisrael, saying: Truly My Shabbat you shall keep: for

it [is] a sign between Me and you throughout your generations; that [ye] may know

that ANI יהוה that who sanctify you.

and also stands in contrast to those who honor the day of the sun.

Deuteronomy 6:8

Bind them as a sign on your hand, fix them as an emblem on your forehead,

What is bound on: or "head-ornaments". Taking this literally does not deter from

its figurative meaning, but actually reminds us of it in a very vivid way. There is

some sense in which this is allegorical, because Proverbs also tells us to wear them

like a crown or necklace as well. If it is nothing but rote, it brings disgrace to the

one who made us. If they are just put on the body, so what? But there were times

when יהוה told Israel to take off their outward adornment because they were not

living out what it meant. (Ex. 33:5) This means it was the norm to wear literal

t’fillin as well. Between the eyes is what someone will see most prominently when

looking at us; will our Torah see the Torah “written” there?

The Blessing and the Curse

presents us with a sign (mark) of RIGHTEOUSNES and the mark of SIN of יהוה

the Beast that we may choose to accept or reject.

Deuteronomy 11:18-28

You shall put these words of mine in your heart and soul, and you shall bind them

as a sign on your hand, and fix them as an emblem on your forehead. 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 mezuzah 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. For if

you shall diligently shomer all these mitzvot which I command you, to do them, to

ahav יהוה Eloheichem, to halak in all His derek, and to dabak (follow closely

cleave) to him; Then will יהוה drive out all these nations from before you, and you

shall yaresh (possess ירש) greater nations and mightier than yourselves.Every place

where on the soles of your feet shall tread shall be yours: from the midbar and

Levanon, from the river, the river Euphrates, even to the uttermost sea shall your

coast be.There shall no man be able to stand before you: [for] יהוה Eloheichem

shall lay the fear of you and the dread of you upon all the land that you shall tread

upon, as he has said to you.

Deuteronomy 11:26

The Blessing and the curse

Behold, I set before you this day the blessing and the curse:

And, not or: He is only offering one set of directions; what we do with them

determines which they will be for us.

Deuteronomy 11:27-28

A blessing, if you shama (obey) the mitzvot of יהוה Eloheichem, which I

command you this day: And a curse, if you not shama (obey) the mitzvot of יהוה

Eloheichem, but turn aside out of the way which I command you this day, to go

after other יהוהs, which you have not known.

The sign of יהוה, which He tells us to bind as "a sign on your hand, and they shall

be as frontlets between your eyes" (or "emblem on your forehead" in other

versions) is

(Hebrew for instructions or teachings)

This is the very sign / the mark of the true benai Eloahiyim

If we follow them, we will be blessed; if we do things our own way, by our own

logic, or only halfway, we cannot help but receive a curse. Who would look up

driving directions on the Internet, and start to follow them, but then skip from the

first to the third, and expect to end up in the right place? Because our ancestors

picked and chose which of יהוה’s commandments they wanted to obey, we ended up

as the “lost sheep of the House of Israel”. To end up where we belong, we need to

follow the directions completely. Been familiar: We must not worship anything our

righteous ancestors did not, and they never worshipped a man as an eloahim. He

has told us He is jealous, and Pin ‘has received an eternal covenant for having the

same jealousy on behalf of יהוה’s relationships with Israel. He wants us to have this

jealousy also. Otherwise we are cheating on Him. He is making His heart known to

us through these rules. They are not just hoops to jump through, strange though

some of them seem at first glance. They are about knowing who He is so that we

can have an intimate friendship with Him. They are about learning how to love

Him—how to be the kind of people He can relate to. If we only learn them by rote

and carry them out mechanically, we may look right, but we will not be right. The

blessing יהוה sets before us is the relationship with Himself. Are we after having

Him live in our midst, or just a religious experience? Though the consequences

may take many unpleasant forms, the actual curse is not having His presence with

us. Most people are familiar with at least some of these commandments. Some in

Christianity use them to build doctrines of a god-man or personal salvation.

Humanists like the command to love our neighbors as ourselves. But they are rarely

used in the context He intended—that of Israel dwelling in His Land with Him at

our core--so what should be a blessing becomes a curse instead. They become only

codes of morals rather than a way to love יהוה. Not that immorality is better, but

when morality mixes Torah with men’s thought and is not used for the right

purpose, it is not profitable either. It may end up making us serve the state rather

than יהוה as our provider. His commands are meant to stay whole and intact. When

we obey them out of love for Him and for one another, He responds by upholding

His side of the covenant. What we give priority to and what we reject determine

whether we are going after יהוה or another eloahim. Some of the most upstanding,

decent, loving people choose to obey only parts of the Torah, and this does not

mean they are bad people, but they are doing it for other reasons. The curse is only

for those who turn aside from the way. To turn aside from a path, one must first be

walking on it. We cannot judge anyone by the rules of this path if he has never been

on it. The commands resonate with and hit home for those who are Israel and

whose time it is to take up this mantle. Those who are not on this path are under

neither blessing nor curse. Christianity as a system may have left the path, but do

not consider individual Christians to be under this curse. The nations have their

own judgment to undergo, and they play a large role in the prophetic scenario.

Someone has to be there to support Israel and return it to its rightful place.

(Yeshayahu 49:22-23, etc.) But to find יהוה, this is where Israel must look; these

commands are the path.

Devarim 6:1-3

Now these [are] the mitzvot, the chukkim, and the mishpatim, which יהוה Eloheinu

commanded to melammed (teach) you, that ye might do [them] in ha eretz whither

ye go to yaresh (possess) it: That thou mightest tira'et (fear) יהוה Eloheicha, to

shomer all his chukkim and his mitzvot, which I tzavah thee, thou, and thy son, and

thy son's son, all the days of thy life; and that thy days may be prolonged.Shema

therefore, O Yisrael, and shomer to do [it]; that it may be well with thee, and that ye

may increase mightily, as יהוה Elohim (אלהים) of thy avot hath promised thee, in ha

eretz that floweth with milk and honey.

The commandment: the main point, what matters most so that we can be set in

order to properly inhabit and care for His Land. When one becomes a “son of the

commandment” (Bar Mitzvah), it is this to which that refers in particular. Moshe is

building up to what that commandment is. The customs and procedures are what

provide the fence to guard the actual command. Take possession: The term actually

means to seize or conquer, and then to possess or occupy the Land. (Compare the

command in Gen. 1:28) No matter how much or how little military might or

political connection we have or what existing governments may do, what matters is

that יהוה’s people keep His commands and apply the ordinances and rulings; that is

how the Land is conquered. Moshe knew this generation needed to understand the

importance of guarding these words. They could not afford to be ignorant of who

they are and how to be יהוה’s special treasure, because if they failed, they would

lose this Land. They are to be carried out for His sake: The commands that

undergird and assure the covenant are not just for one season, but forever. After

2,700 years we can pick up where our ancestors left off. How are your days

prolonged? You may live longer if you obey, but the days of our lives include the

days of any of our descendants who walk in Torah, whether for ten or a thousand

years. If the chain remains unbroken, we can even “live forever” this way. That was

what we were after in Christianity, but the Torah takes such a different approach.

Like “heritage seeds” that preserve the original, untampered-with DNA of the fruit,

the seed of the righteous can be carried on, and we can be just like the righteous

patriarchs. How well we train our children determines if we continue. If we are not

passing on to the next generations the respect for יהוה that we had at Sinai, we have

failed, no matter how much we personally respect יהוה. Do our actions instill in

them an awe for יהוה to such an extent that they fear nothing else? Yahu(ah)shua

says not to worry about tomorrow, but to seek first יהוה’s Kingdom and

righteousness (Mat. 6:31ff)—the same thing that is being said here, for the Torah is

not about the afterlife, but about what we do with the time we are alive. The

Kingdom is accessed through what is here today. If our minds and hearts are on

tomorrow, we will miss the open doors that appear today. What will be best for

you: Shlomoh paraphrases this by pointing out that wasting one’s seed among

“strange women” will not make you increase, but will actually diminish or scatter

your resources. (Prov. 5:9-10) Our increase depends on hearing, guarding, and

doing—building this hedge to make sure we are doing what we are expected to.

The increase will not always be in numbers, but in depth of root and upward

growth. What benefit is it to have a huge flock if all of them are sickly,

complaining, and making no progress? יהוה does not accept those on His altar! We

might not be wealthy or even healthy ( והיה is no respecter of flesh), but He says it

will be well with us. If we seek His Kingdom first, He will take care of what we eat

and drink; one could survive a long time on the richness of milk and honey! Our

children are our greatest increase. If we get this part right, we will not have to be

evicted from His Land. Today we are again on the brink of entering that Land, so

we do well to pay close attention to his words:

Face toward Yerushalayim (HaMidash)

Devarim 6:4

Long for: or, love—be fully committed to. To love יהוה is to keep His

commandments. (Yochanan 14:15) Resolve: literally, heart—the innermost center

of our being, where we find our balance--the seat of our motivation, determination,

and inclinations. Before embarking on any venture, we must ask how it will put

Him first. If it cannot, there is no place for it. “Heart” comes from a root meaning

to bake bread. The bread of community (1 Cor. 10:17) must be what is on our

hearts. Passion: soul, life-force, or appetite, i.e., what one hungers for. Are we

hungry for security, fame, power, respect, attention—or to see His people in their

Land? What the wicked hungers for will leave him hungry, but what the righteous

“eats” will satisfy him. (Prov. 13:25) When we “chew the cud” of יהוה’s Torah day

and night (Y’hoshua 1:8), Resources: the same word used in Hebrew for “very

much”, i.e., forcefulness, from a root meaning to rake burning coals or embers

together. What should burn within us is love for יהוה. How do we love Him with our

resources? By giving them away for His use. If we use them wrongly, they will

start the wrong kinds of fires and burn us instead. When we have too many

resources, they really “have” us instead. We would waste them if we spent them all

on ourselves, but if they are in His “account”, they last forever. When we give them

up, they no longer weigh us down. The yoke is easy when one does not try to carry

the weight all by himself. It is impossible anyway, but we are here to bear one

another’s burdens. One man cannot bear the Torah; a people can. Yahshua said this

verse was the greatest commandment in the Torah. But He said a second was “like

it”—that of loving our neighbor as ourselves. (Lev. 19:18) This is because loving

those from the same flock—literally, who graze from the same pasture as we do—is

a large part of what יהוה wants from us (see Mikha 6:8), so if we do not do this, we

will not truly be loving היהו either. (1 Yochanan 4:20-21)

Devarim 6:5-16

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 be, when יהוה Eloheicha shall have

brought thee into ha eretz which he sware unto thy avot, to Avraham, to Yitzchak,

and to Yaakov, to give thee great and goodly cities, which thou buildedst not, And

houses full of all good [things], which thou filledst not, and wells digged, which

thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou

shalt have eaten and be full [Then] beware lest thou forget יהוה, which brought

thee forth out of ha eretz Mitzrayim, from the bayit of bondage. Thou shalt tira'et

(fear) יהוה Eloheicha, and abad (serve) Him, and shalt swear by His Name. Ye

shall not go after other יהוהs, of the יהוהs of the people which [are] round about

you;(For יהוה Eloheicha [is] a El Kana (jealous) among you) lest the anger of יהוה

Eloheicha be kindled against thee, and destroy thee from off the face of the earth.Ye

shall not tempt יהוה Eloheinu, as ye tempted [him] in Massah (temptation).

Devarim 6:17

Shamor tishomerun et mitzvot Eloheikhm ve edotav ve khukav asher tzivakh:

Ye shall diligently Shomer mitzvot יהוה Eloheinu, and His edot, and his chukkim,

which he hath commanded thee.

For with a powerful hand יהוה Yahuah brought you out of Egypt ( modern day

world)

The next time we read those same words we are directed to the ten utterances

Shemot 20

And Elohim spoke all these Words, saying, “I am יהוה your Elohim, who brought

you out of the land of Mitsrayim, out of the house of slavery. “You have no other

mighty ones against My face. “You do not make for yourself a carved image, or any

likeness of that which is in the heavens above, or which is in the earth beneath, or

which is in the waters under the earth, you do not bow down to them nor serve

them. For I, יהוה your Elohim am a jealous Ěl, visiting the crookedness of the

fathers on the children to the third and fourth generations of those who hate Me, but

showing kindness to thousands, to those who love Me and guard My commands

“You do not bring the Name of יהוה your Elohim to naught, for יהוה does not leave

the one unpunished who brings His Name to naught. “ Remember the Sabbath day,

to set it apart. “Six days you labour, and shall do all your work, but the seventh day

is a Sabbath of יהוה your Elohim. You do not do any work – you, nor your son, nor

your daughter, nor your male servant, nor your female servant, nor your cattle, nor

your stranger who is within your gates. “For in six days יהוה made the heavens and

the earth, the sea, and all that is in them, and rested the seventh day. Therefore יהוה

blessed the Sabbath day and set it apart “Respect your father and your mother, so

that your days are prolonged upon the soil which יהוה your Elohim is giving you

“You do not murder “You do not commit adultery “You do not steal. “You do not

bear false witness against your neighbour “You do not covet your neighbour’s

house; you do not covet your neighbour’s wife, nor his male servant, nor his female

servant, nor his ox, nor his donkey, or whatever belongs to your neighbour.”

The Hebrew word rendered "sign" is a distinguishing mark, an omen, a token ,the

root word from which it derives implies "to consent" or "to agree. Unlike the mark

of the Beast, the mark (sign) of יהוה is easily grasped from the direct reading of the

passages in which it is mentioned.

sign יהוה

The commandments are the Law of Yahuah

We are here directed that one of the signs of being Yahuah’s is the Law known has

of the TORAH (the written WORD of יהוה (the book of Law)

But there is also a and as a reminder a memento

Shemot 31:13

Speak you also to the Benai Yisrael, saying:

Truly My Shabbat you shall keep: for it [is] a sign between me and you throughout

your generations; that [ye] may know that ANI יהוה that who sanctify you.

Even obeying His command to build these holy things could not override the

Sabbath. The construction of the tabernacle was, after all, all about the "seventh

day"--the Kingdom which it foreshadows. You shall be sure: I.e., do not miss this!

This is a strong term meaning "by every means at your disposal", or "above all

else". I.e., check to see if we are really keeping it. Have we really built the fence? It

is the first of יהוה's appointments; there is no point learning about the others if we

have not become proficient at it. We cannot truly keep them outside of this context

anyway. They are not a field trip or spectator sport, but who we are. A sign: a

distinguishing mark or token of an agreement. It is like a wedding ring that seals

s special relationship with Israel. If the sign over a store is gone, it means it is'יהוה

no longer in business. If someone deliberately leaves his wedding ring off, it makes

us wonder whether he wants others to know he is married. Many teachers "hang out

a sign" offering their services, but if they do not even obey this most basic

command, they are not really licensed in יהוה's eyes. They may be apprentices, but

we can hardly imagine that they can lead us deeper into Sacredness.

The Sabbath is also a sign not only weekly but also Yearly (Called HIGH Sabbath)

The first High (Yearly) Sabbath of the year is the PASSOVER

In total there are seven annual festivals to be observed

These are yearly HIGH SABBATHS which are SIGNS of our WAY HOME, a

MEMORAL of the SALVATION and GRACE OF יהוה

2 Timothy 3:14-17

But continue thou in the things which thou hast learned and hast been assured of,

knowing of whom thou hast learned them; And that from a child thou hast known

the Sacred Scriptures, which are able to make thee wise unto salvation through

faith which is in HaMashiyach Yahu(ah)shua .All Scripture is given by inspiration

of יהוה, and is profitable for doctrine, for reproof, for correction, for instruction in

righteousness: That the man of יהוה may be perfect, thoroughly furnished unto all

good works.

Yahu(ah)shua spoke about the mark of his father

Markus 12:28

And one of the Sofrim came, and having heard them reasoning together, and

perceiving that He had answered them well, asked Him, Which is the first

commandment of all?

Markus12:29

And Yahu(ah)shua answered HimThe first of all the commandments [is],

VAHAVTA ES ADONAY ELOHECHA BKHOL LVAVCHA UVECHOL

NAFSHECHA UVECHOL MODECHA.

The Shema is THE foundational element of the

Markus12:30

And "you shalt love יהוה your Elohim with all your heart, and with all your soul,

and with all your mind, and with all your strength: this [is] the first commandment.

Matt. 5:17-19

Think not that I am come to destroy the law, or the prophets: I am not come to

destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot

or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever

therefore shall break one of these least commandments, and shall teach men so, he

shall be called the least in the kingdom of heaven: but whosoever shall do and teach

them, the same shall be called great in the kingdom of heaven.

Matt. 5:17-19

Don't think that I have come to abolish the Torah or the Prophets. I have come not

to abolish but to complete. Yes indeed! I tell you that until heaven and earth pass

away, not so much as a yud or a stroke will pass from the Torah-not until

everything that must happen has happened. So whoever disobeys the least of these

mitzvot and teaches others to do so will be called the least in the Kingdom of

Heaven. But whoever obeys them and so teaches will be called great in the

Kingdom of Heaven.

Afternote *** concerning the trinity

Mattiyahu 28:19

Go ye therefore, and teach all nations, immersing them in My Name:* HaAVI, ve

HaBEN,ve Ruach HaQoDesH

The Shem Tov Hebrew has only the word "Go" in this verse, "ye therefore, and

teach all nations, immersing them in My Name" is found in Du Tillet and Muster

Hebrew version as well as the Peshitta Aramaic

* HaShem HaAV, ve HaBEN,ve Ruach HaQoDesH: not found in the original

scriptures. we can see all the other scriptures, the apostle all immersed the people in

the name of Yahu(ah)shua .

Yahu(ah)shua

Eloneinu Yahu(ah)shua HaMashiyach

In His Name

blessed be, in His name

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

Be not blind to the truth

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

Yahu(ah)shua (

.Ben David [thou] ,יהוה passed by, cried out, saying, Have mercy on us, O ( יהושע

And 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