Zekeniam YSCHRaEL

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 ASHER ahaYAH”]

( 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 YaHuWaH said to Moshe , 'I am that which I am. [ahaYah asher ahaYah]' and he said, 'so

you will say to the sons of YSCHRaEL, "I am [ahaYah] has sent me to you." 'and YaHuWaH said

further to Moshe, 'now you are to say to the sons of YSCHRaEL, "YaHuWaH, ALuaHiYM of your

father’s Abraham, Yitzchak [Isaac], and Ya’aqob [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 Ya’aqob as hashadday [the almighty]. and my name,

YaHuWaH, was not well known (famous) to them.

YaHuWaH, ALuaHiYM TSeBAoWT, is his name.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

Who hath ears to hear, let him hear.

YaHuWSCHuA HaNaTSReY uWMeLeK HaYaHuWDYM

(in His Name)

YaHuWaH

[Yah -hoo-Wah] is the Name of the Creator.

YaHuWShuWaH

(YaHuWSCHuA) is His Son

ALuaHiYM

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

Qadosh

means Set-apart, Pure.

Kodesh

(Qodesh) also means "Set-apart"

Ruwach

(Ruach) is the Ibry (Hebrew) name for His "Presence", pictured as the Counselor, Helper, and

Advocate, the One Who "proceeds from the Father"

ANY HuWE

( I am He)

Matt 14:13

Now when YaHuWSCHuA heard this, He withdrew from there in a boat, to a deserted place

apart. When the multitudes heard it, they followed Him on foot from the cities.

There are some occurrences that simply make us quiet. These are times we can only answer

by retreating into the ruwach (Ruwach). Like YaHuWSCHuA we departed and go into our

spiritual wilderness: for it is better to be among the barren sands of time than among the

multitudes of life. There are times when we are all but inclined to give up our work. Our rain is

lost, our dews fall in stony places, our best endeavors are returned to us without echo or

answer of joy and gratitude, and we sigh for a lodge in some vast wilderness, some boundless

contiguity of shade. This will be only for a while, however, in the case of YaHuWSCHuA

HaMaSHiYaCH. “When He went forth and saw great multitudes He was moved with compassion

towards them, and He healed their sick.” He was bound to come back again: the sickness

would have a greater effect upon Him than the murder. He will not relinquish His work because

of instances that might have shocked Him with fatal distress. He looks upon the multitudinous

man and not only upon the individual mischief-doer and murderer. He was the Son of Man;

YaHuWSCHuA HaMaSHiYaCH always took the broad and inclusive view, and this held Him to

His work when individual instances might have driven Him away from it and afflicted Him with

fatal discouragement

You Know like YaHuWSCHuA HaMaSHiYaCH we must also seek solitude from the world has we

know it. Dealing with solitude is also a time of reflection. And yet knowing his reign will come,

grants us an insight to his love and we like YaHuWSCHuA return into the world

Matti 14:14

And YaHuWSCHuA (ישוע) went forth, and saw a great multitude, and was moved with

compassion toward them, and he healed their sick.

Today we see a great multitude, and to think how many precious, immortal souls there is, the

greatest part of which, we have reason to fear, are neglected and ready to perish, grieve’s our

hearts.

YaHuWSCHuA was, and is, a loving, caring, and feeling person. When you are suffering,

remember that YaHuWSCHuA hurts with you. He has compassion on you.

For everything there is a season, and a time for every purpose under heaven:

A time to heal; a time to break down, and a time to build up; a time to weep, and a time to

laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to

gather stones together; a time to embrace, and a time to refrain from embracing; a time to

seek, and a time to lose; a time to keep, and a time to cast away; a time to tear, and a time

to sew a time to keep silence, and a time to speak; a time to love, and a time to hate; a time

for war, and a time for peace.

When YaHuWSCHuA and his word withdraw, it is best for us to follow, seeking the means of

grace for our souls before any worldly advantages. The presence of YaHuWSCHuA and his good

news makes a desert not only tolerable, but desirable. This little supply of bread was increased

by YaHuWSCHuA creating power, till the whole multitude was satisfied. In seeking the welfare

of men's souls, we should have compassion on their bodies likewise. Let us also remember

always to crave a blessing on our meals, and learn to avoid all waste, as frugality is the proper

source of liberality. See in this miracle an emblem of the Bread of life, which came down from

heaven to sustain our perishing souls. The provisions of YaHuWSCHuA gospel appear mean

and scanty to the world, yet they satisfy all that feed on him in their hearts by faith with

thanksgiving.

And when it was evening, His Talmidim came to him, saying, this is a desert place, and the

time is now past; send the multitude away, that they may go into the villages, and buy

themselves victuals.

YaHuWSCHuA took limited resources—five loaves and two fish—blessed them, gave them out,

and fed five thousand. Notice, however, that in between blessing and giving, there was

breaking. You might say, "I don't have much. My talents are limited. My gifts aren't great."

That's Okay. In the YaHuWaH's hand, a little goes a long way if you will let Him bless you and

break you.

I think of Mary with the alabaster box, anointing YaHuWSCHuA and ministering to Him. The

box had to be broken before ministry could flow

Mar 14:3

And being in Beit-Anyah in Beit Shimon ha tzarat, as he sat reclining at tish, there came a

woman having an alabaster box of ointment of spikenard very precious; and she brake the

box, and poured [it] on his head

Matti 26:13

Most certainly I tell you, wherever this Besorah is preached in the whole world, what this

woman has done shall also be spoken of as a memorial of her.”

At the house of Bethany YaHuWSCHuA is now found. It is one of the few scenes introduced by

the Ruwach of YaHuWaH into all the gospels save Luke, in contrast with, yet in preparation for,

the Tree. Was the Ruwach of YaHuWaH then acting mightily in the heart of one who loved the

Savior? At this very time haSatan was pushing on the heart of man to dare the worst against

YaHuWSCHuA. Around these were the parties. What a moment for heaven, and earth, and hell!

How much, how little was man seen! for if one feature be prominent in His foes more than

another, it is this, that man is powerless, even when YaHuWSCHuA was the victim, exposed to

every hostile breath as it might appear. Yet does He accomplish everything, when He was but a

sufferer; they nothing, when free to do all (for it was their hour, and the power of darkness)

nothing but their iniquity; but even in their iniquity doing the will of YaHuWaH, spite of

themselves, and contrary to their own plans. They did their will in point of guilt, but it was

never accomplished as they desired. First of all, as we are told, their great anxiety was, that

the deed on which their heart was set, the death of YaHuWSCHuA, should not be at the

Passover. But their resolution was vain. From the beginning YaHuWaH had decided that then,

and at no other time, it should be. They assembled, they consulted, "that they might take

YaHuWSCHuA by subtlety and kill him." The upshot of their deliberations was only — "Not on

the feast day, lest there be an uproar among the people." Little did they foresee the treachery

of a disciple, or the public sentence of a Roman governor? Again, there was no uproar among

the people, contrary to their fears. Yet did YaHuWSCHuA die on that day according to

YaHuWaH's word.

But let us turn aside to the company of YaHuWSCHuA for a little while at Bethany in the house

of Simon the leper. There was poured out the worship of a heart that loved Him, if ever there

was one. She waited not for the promise of the Father; but He who was soon after given to

overflowing, even then wrought in the instincts of her new nature. "There came unto him a

woman having an alabaster box of very precious ointment, and poured it on his head as he sat

at meat." This, Yahuwchanan lets us know, she had kept; it was no new thing got up for the

occasion; it was her best, and spent on YaHuWSCHuA. How little it was in her eyes, how

precious in His, spent on one whom she loved, for whom she felt the impending danger; for

love is quick to feel, and feels more truly than man's most sharpened prudence. So it was,

then, that this woman pours her ointment on His head. Yahuwchanan mentions His feet.

Certainly it was poured upon both. But as MaTiTYaHuW has the King before him, and it was

usual to pour on, not the feet of a king, but his head, he naturally records that part of the

action which was suitable to the MaSHiYaCH. Yahuwchanan, on the contrary, whose point is

that YaHuWSCHuA was infinitely more than a king, while lowly enough in love for anything —

Yahuwchanan most appropriately tells us that Mary poured it on His feet. It is interesting, too,

to observe, that love, and a profound sense of the glory of YaHuWSCHuA, led her to do that

which a sinner's heart, thoroughly broken down in the presence of His grace, prompted her to

do. For Loukas mentions another person. In this case it was "a woman in the city, who was a

sinner," a totally different person, at another and earlier time, and in the house of another

Simon, a Pharisee. She too anointed the feet of YaHuWSCHuA with an alabaster box of

ointment; but she stood at His feet behind, weeping, and began to wash His feet with tears,

and wiped them with the hairs of her head, and kissed His feet. There are thus many added

circumstances in harmony with the case. All I would point out now is, the kindred feeling to

which is led a poor sinner that tasted His grace in presence of her proved unworthiness, and a

loving worshipper, filled with the glory of His person, and sensitive to the malice of His foes.

However that may be, YaHuWSCHuA vindicates her in the face of murmuring disaffected

disciples. It is a solemn lesson; for it shows how one corrupt mind may defile others,

incomparably better than its own. The whole colleges of the apostles, the twelve, were tainted

for the moment by the poison insinuated by one. What hearts are ours at such a season, in the

face of such love! But so it was, alas! One evil eye may too soon communicate its foul

impression, and thereby many be defiled. It was Judas at bottom; but there was also that in

the rest which made them susceptible of similar selfishness at the expense of YaHuWSCHuA,

although there was not in them the same allowance of diabolical influence which had

suggested thoughts to Judas. The example is surely not without serious admonition to

ourselves. How often care for doctrine cloaks haSatan, as here care for the poor! Morally, too,

this connects itself with MaSHiYaCH sufferings that should follow. The devotedness of the

woman is used of haSatan to push Judas into his last wickedness, so much the more

determined by the outflow of what his heart could not in the smallest degree appreciate.

Thence he goes to sell YaHuWSCHuA. If he could not manage to get the box of precious

ointment, or its worth, he would, while he could, secure his little profit on the sale of

YaHuWSCHuA to His enemies. "What will ye give me," says he to the chief priests, "and I will

deliver him unto you?" Accordingly the covenant takes place — a covenant with death, and an

agreement with hell. "They covenanted with him for thirty pieces of silver" — man's,

YSCHaREL’s, worthy price for YaHuWSCHuA!

But now, as the woman had her token for YaHuWSCHuA, and in it her own memorial,

wherever, whenever the gospel of the kingdom is preached in the whole world, so

YaHuWSCHuA next institutes the standing, undying token of His dying love. He founds the new

feast, His own supper for His disciples. At the paschal feast He takes up the bread and the

wine, and consecrates them to be on earth the continual remembrance of Himself in the midst

of His own. In the language of its institution there are some distinctive features which may

claim a notice when we have the opportunity of looking at the other gospels. From this table

our YaHuWSCHuA goes to Gethsemane, and His agony there. Whatever there was of sorrow,

whatever there was of pain, whatever there was of suffering, our YaHuWSCHuA never bowed

to any suffering from men without, before He bore it on His heart alone with His Father. He

went through it in Ruwach before He went through it in fact. And this, I believe, is the main

point here. I say not all that we have; for here He met the terrors of death — and what a

death! — pressed on Him by the prince of this world, who nevertheless found nothing in Him.

Thus at the actual hour it was YaHuWaH glorified in Him, the Son of man, even as, when raised

from the dead by the glory of the Father, He forthwith declares to His brethren the name of His

Father and their Father, of His YaHuWaH and their YaHuWaH, both nature and relationship.

Here His cry still is simply to His Father, as in the cross it was, My YaHuWaH, though not this

only. However profoundly instructive all this maybe, our YaHuWSCHuA in the garden calls upon

the disciples to watch and pray; but this is precisely what they find hardest. They slept, and

prayed not. What a contrast, too, with YaHuWSCHuA afterwards, when the trial came! And yet

for them it was but the merest reflection of that which He passed through. For the world, death

is either borne with the obduracy that dares all because it believes nothing, or it is a pang as

the end of present enjoyment, the somber portal of they know not what beyond. To the

believer, to the Jewish disciple, before redemption, death was even worse in a sense; for there

was a just a perception of YaHuWaH, and of man's state morally. Now all is changed through

His death, which the disciples so little estimated, the bare shadow of which, however, was

enough to overwhelm them all, and silence every confession of their faith. For him who most of

all presumed on the strength of his love, it was enough to prove how little he yet knew of the

reality of death, spite of his too ready boasts. And yet what would death have been in his case

compared with that of YaHuWSCHuA! But even that was incomparably too much for the

strength of Peter; all was proved powerless, save the One who showed, even when He was

weakest, that He was alone the Giver of all strength, the Manifested of all grace, even when He

was crushed under such judgment as man never knew before, nor can know again.

Here is a prophecy about to come true and i wish to share it with you, concerning the good

news at this end time

MattiYahu 26:6

Now when YaHuWSCHuA (ישוע) was in Beit Anyah (ar. house of dates), in the bayit Shim'on, the

man who had tzara'at (leper), There came unto Him a woman having an alabaster box of very

precious shemen (oilment), and poured it on his head, as he sat in bimesibba (reclining at tish

[table]).But when His Talmidim saw [it], they had indignation, saying, To what purpose [is] this

waste? For this shemen (oilment) might have been sold for much, and given to the poor. When

YaHuWSCHuA (ישוע) understood [it], he said unto them: „Why trouble ye the woman? for she

hath wrought a good work upon Me." For ye have the poor always with you; but Me ye have

not always. For in that she hath poured this shemen (oilment) on My body, she did [it] for My

burial.

Truley i say unto you: „Wheresoever this good news shall be proclaimed in the whole world,

[there] shall also this, that this woman hath done, be told for a zikkaron ( רוןזּכ ) of her. "

AWESOME

I think of Gideon, whose three hundred men put torches in clay pots as they surrounded the

hosts of the Midianites. On a given signal, they broke the clay pots, and the light flooded out.

Confused by the light, the Midianites fought one another and destroyed themselves. YSCHRaEL

was victorious because before the battle was fought, the clay pots were broken

Jdg 7:19

So Gid'on, and the hundred men that [were] with him, came unto the outside of the camp in

the beginning of the middle watch; and they had but newly set the watch: and they blew the

shofarot, and brake the pitchers that [were] in their hands.

People often say, "YaHuWaH has been good to me, and I want to be used in His Calling. Why

then am I going through the pits and through such difficulty?" The answer is very simple.

Before YaHuWSCHuA HaMashiyach can use a servant, He must allow him to be hurt and

broken deeply. There's no other way. Pride must go. Self-sufficiency must die to make way for

the tenderness and compassion that come only through the breaking process.

Now, after a time, YaHuWSCHuA at last had an opportunity to be alone with His Father. He sent

His Talmidim across the sea and went to a mountain alone for contemplation and intercession.

But YaHuWSCHuA (ישוע) said unto them, they need not depart; give ye them to eat.

7

And they say unto him, we have here but five loaves, and two fishes.

Bamidbar 11:21

And Moshe said, the people, among whom I [am], [are] six hundred thousand footmen; and

thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and

the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered

together for them, to suffice them? And YaHuWaH (יהוה) said unto Moshe, Is YaHuWaH (יהוה)'s

hand waxed short? Thou shalt see now whether my word shall come to pass unto thee or not.

Moshe had witnessed YaHuWaH's power in spectacular miracles, yet at this time he questioned

YaHuWaH's ability to feed the wandering YSCHRaEL’ites. If Moshe doubted YaHuWaH's power,

how much easier it is for us to do the same. But completely depending upon YaHuWaH is

essential, regardless of our level of Ruwachual maturity. When we begin to rely on our own

understanding, we are in danger of ignoring YaHuWaH's assessment of the situation. By

remembering his past works and his present power, we can be sure that we are not cutting off

his potential help.

I have waivered many times but when i do i remember his passed works in me

He said, Bring them hither to me.

Here is the contrast between the helpless doubt I have sometimes and the confident courage

of YaHuWSCHuA. He used “the five loaves and two fishes” which they had mentioned as a

reason for doing nothing. “Bring them hither unto me.” They had overlooked the power of

YaHuWSCHuA in an emergency.

And he commanded the multitude to sit down on the grass, and took the five loaves, and the

two fishes, and looking up to shamayim, he blessed, and brake, and gave the loaves to [his]

Talmidim, and the Talmidim to the multitude.

This is „ I AM“beginning and end of all things, in whom all power is given

Yochanan1:1

In the beginning was the Dvar, and the Dvar was with ALuaHiYM (אלהים), and the Dvar was

ALuaHiYM (אלהים). The same was in the beginning with ALuaHiYM (אלהים).

All things were made by Him; and without Him was not anything made that was made. In Him

was Chayim; and the Chayim was the Ohr (light) of men. And the Ohr (light) shineth in

darkness; and the darkness comprehended it not. There was a man sent from ALuaHiYM

whose name [was] Yochanan. The same came for a witness, to bear witness of the Ohr ,(אלהים)

(light), that all [men] through him might believe. He was not that Ohr (light), but [was sent]

to bear witness of that Ohr (light). [That] was the true Ohr (light), which Ohr (light) every man

that cometh into the Olam Hazeh. He was in the Olam Hazeh, and the Olam Hazeh was made

by him, and the Olam Hazeh knew him not. He came unto His own, and His own received him

not. But as many as received him, to them gave he the power to become the Benai ALuaHiYM

to them that believe on His Name: Which were born, not of blood, nor of the will [even] ,(אלהים)

of the flesh, nor of the will of man, but of ALuaHiYM (אלהים). And the Dvar was made flesh,

and dwelt among us, (and we beheld His Kavod, the Kavod as of the only begotten of Ha AVI,)

full of Chesed and Emet.

We see his power, and witness it every day

Yochanan bare witness of Him, and cried, saying: This was He of whom I spake, He that

cometh after Me is preferred before me: for He was before Me. And of his fulness have all we

received, and Chesed upon Chesed for the Torah was given by Moshe, [but] Chesed ve Emet

came by YaHuWSCHuA (ישוע) MaSHiYaCH. No man hath seen ALuaHiYM (אלהים) at any time; the

only begotten Son, which is in the bosom of Ha AVI, he hath declared [him].

He who created the universe surely has power to go on creating what he wills to do.

Kolossaeus 1:15

Who is the image of the invisible ALuaHiYM, the firstborn of every creation: For by Him were all

things created, that are in shamayim, and that are in eretz, visible and invisible, whether [they

be] thrones, or dominions, or principalities, or powers: all things were created by Him, and for

Him:

And He is before all things, and by Him all things hold together. And He is the head of the

body, the Assembly: who is the beginning, the firstborn from the dead; that in all [things] he

might have the preeminence. For it pleased [ha Avi] that in him should all fulness dwell;

And, having made shalom through the blood of His execution stake, by him to reconcile all

things unto Himself; by him, [I say], whether [they be] things in eretz, or things in shamayim.

And they did all eat, and were filled: and they took up of the fragments that remained twelve

baskets full. And they that had eaten were about five thousand men, beside women and

children.

The text states that there were 5,000 men present, besides women and children. Therefore,

the total number of people YaHuWSCHuA fed could have been 10,000 to 15,000. The number

of men is listed separately because in the Jewish culture of the day, men and women usually

ate separately when in public. The children ate with the women.

And straightway YaHuWSCHuA (ישוע) constrained His Talmidim to get into a ship, and to go

before him unto the other side, while he sent the multitudes away.

From this verse it appears that YaHuWSCHuA gave some advices to the multitudes after the

departure of his Talmidim, which he did not wish them to hear.

And when even was [now] come, His Talmidim went down unto the sea, And entered into a

ship, and went over the sea toward k'far- nachum (village of comfort) And it was now dark,

and YaHuWSCHuA (ישוע) was not come to them.

And when he had sent the multitudes away, he went up into a mountain apart to pray: and

when the evening was come, he was there alone.

Perhaps it was to turn the focus of His Talmidim to a Ruwachual rather than an earthly

kingdom that YaHuWSCHuA distanced His Talmidim from the crowd by sending them to

K'farnachum. Like the Talmidim, I had reach a point in my life where it's was dark and you did

not sense the presence of the YaHuWSCHuA at all. But I have learn since

Omnipotence can afford to wait.

But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

Tossed with waves (SIN)- Grievously agitated. This is the proper meaning of the word

βασανιζομενον: but one MS. reads βαπτιζομενον, plunged under the waves, frequently covered

with them; the waves often breaking over the vessel.

And in the fourth watch of the night YaHuWSCHuA (ישוע) went unto them, walking on the sea.

Thus suspending the laws of gravitation was a proper manifestation of unlimited power.

YaHuWSCHuA did this by his own power;. In this one miracle we may discover three: -

1. Though at a distance from his Talmidim, he knew their distress.

2. He found them out on the lake, and probably in the midst of darkness.

3. He walked upon the water.

Iyob,

speaking of those things whereby the omnipotence of YaHuWaH was demonstrated, says

particularly,

How can a we be righteous before YaHuWaH

Iyov 9

Then Iyov (אּיו) answered and said:

I know [it is] so of a truth: but how should man be just with EL (אל)? If he will contend with

him, he cannot answer him one of a thousand. [He is] wise in heart, and mighty in strength:

who have hardened [himself] against him, and have prospered? Which removeth the

mountains, and they know not: which overturneth them in his anger. Which shaketh the earth

out of her place, and the pillars thereof tremble. Which commandeth the sun, and it riseth not;

and sealeth up the stars. Which alone spreadeth out the heavens, and treadeth upon the

waves of the sea Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.

Which doeth great things past finding out; yea, and wonders without number. Behold, he goeth

by me, and I see [him] not: he passeth on also, but I perceive him not. Behold, he taketh

away, who can hinder him? who will say unto him, What doest thou? [If] ALuaHiYM (אלוּה) will

not withdraw his anger, the proud helpers do stoop under him. How much less shall I answer

him, [and] choose out my words [to reason] with him? Whom, though I were righteous, [yet]

would I not answer, [but] I would make supplication to my judge. If I had called, and he had

answered me; [yet] would I not believe that he had hearkened unto my voice? For he breaketh

me with a tempest, and multiplieth my wounds without cause.He will not suffer me to take my

breath, but filleth me with bitterness. If [I speak] of strength, lo, [he is] strong: and if of

judgment, who shall set me a time [to plead]? If I justify myself, mine own mouth shall

condemn me: [if I say], I [am] perfect, it shall also prove me perverse. [Though] I [were]

perfect, [yet] would I not know my soul: I would despise my life. This [is] one [thing],

therefore I said [it], He destroyeth the perfect and the wicked. If the scourge slay suddenly, he

will laugh at the trial of the innocent. The earth is given into the hand of the wicked: he

covereth the faces of the judges thereof; if not, where, [and] who [is] he? Now my days are

swifter than a post: they flee away, they see no good. They are passed away as the swift

ships: as the eagle [that] hasteth to the prey. If I say, I will forget my complaint, I will leave

off my heaviness, and comfort [myself]: I am afraid of all my sorrows, I know that thou wilt

not hold me innocent. [If] I be wicked, why then labour I in vainIf I wash myself with snow

water, and make my hands never so clean; Yet shalt thou plunge me in the ditch, and mine

own clothes shall abhor me. For [he is] not a man, as I [am, that] I should answer him, [and]

we should come together in judgment. Neither is there any days man betwixt us, [that] might

lay his hand upon us both. Let him take his rod away from me, and let not his fear terrify me:

[Then] would I speak, and not fear him; but [it is] not so with me.

And when the Talmidim saw him walking on the sea, they were troubled, saying, It is a

Ruwach; and they cried out for fear.

It is a Ruwach

That the Ruwach (Spirits) of the dead might and did appear, was a doctrine held by the

greatest and holiest of men that ever existed; and a doctrine which the cavaliers, free-thinkers

and bound-thinkers, of different ages, have never been able to disprove.

But straightway YaHuWSCHuA (ישוע) spake unto them, saying, Be of good cheer; it is I; be not

afraid.

Nothing but this voice of YaHuWSCHuA could, in such circumstances, have given courage and

comfort to his Talmidim: those who are grievously tossed with difficulties and temptations

require a similar manifestation of his power and goodness. When he proclaims himself in the

soul, all sorrow, and fear, and sin are at an end.

I was once asked what is the first letter of YaHuWaH's Alphabet , I said naturally ALePH, hence

ALePH then bet in Hebrew, wrong I was told, ALePH is YaHuWaH, and bet is the sound ,so you

see they heard YaHuWSCHuA in the Garden and over the waves that were closing over them,

Sin has a way of doing that. Guard your mind has YaHuWaH guards the Garden

So he drove out the man; and he placed at the east of the garden of Eden Keruvim, and a

flaming sword which turned every way, to keep the way of the tree of life.

And they heard the voice of YaHuWaH (יהוה) ALuaHiYM (אלהים) walking in the garden in the cool

of the day: and Adam and his wife hid themselves from the presence of YaHuWaH (יהוה)

ALuaHiYM (אלהים) amongst the trees of the garden. And YaHuWaH (יהוה) ALuaHiYM (אלהים) called

unto Adam, and said unto him, Where [art] thou?

And Kepha answered him and said, YaHuWaH, if it be thou, bid me come unto thee on the

water.

A weak faith is always wishing for signs and miracles. To take YaHuWSCHuA at his word,

argues not only the perfection of faith, but also the highest exercise of sound reason. He is to

be credited on his own word, because he is the Truth, and therefore can neither lie nor

deceive.

And he said, Come. And when Kepha was come down out of the ship, he walked on the water,

to go to YaHuWSCHuA (ישוע).

However impossible the thing commanded by YaHuWSCHuA may appear, it is certain he will

give power to accomplish it to those who receive his word by faith; but we must take care

never to put YaHuWaH’s power to the proof for the gratification of a vain curiosity; or even for

the strengthening of our faith, when the ordinary means for doing that are within our reach.

Lets keep it simple

The reason Kepha could walk on water was not because he wanted to write a book about

walking on water, or to send out publicity photos of himself surfing without a board. Kepha's

motivation was neither notoriety nor fame.

Like us He simply wanted to go to YaHuWSCHuA HaMashiyach.

But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying,

YaHuWaH, save me.

Although we start out with good intentions, sometimes our faith falters. This doesn't

necessarily mean we have failed. When Kepha’s faith faltered, he reached out to

YaHuWSCHuA, the only one who could help. He was afraid, but he still looked to YaHuWSCHuA.

When you are apprehensive about the troubles around you and doubt YaHuWSCHuA presence

or ability to help, remember that he is always with you and is the only one who can really help.

And immediately YaHuWSCHuA (ישוע) stretched forth [his] hand, and caught him, and said unto

him, O thou of little faith, wherefore didst thou doubt?

With one hand YaHuWSCHuA was able to single-handedly lift a waterlogged Kepha out of the

sea and into the boat. And He does the same with us. We tire of our situation and become

weary of the people in our boats, so we venture out upon the water and start to sink.

YaHuWSCHuA pulls us out of the water and sets us back in the boat because there are yet

lessons for us to learn there. He loves us enough to plop us back in the boat until the lesson is

learned and His work is complete.

And when they were come into the ship, the wind ceased. Then they that were in the ship

came and worshipped him, saying, Of a truth thou art the BEN ALuaHiYM (אלהים).

Those are not YaHuWSCHuA followers who cannot enjoy being alone with YaHuWaH and their

own hearts. It is good, upon special occasions, and when we find our hearts enlarged, to

continue long in secret prayer, and in pouring out our hearts before the YaHuWSCHuA. It is no

new thing for YaHuWSCHuA Talmidim to meet with storms in the way of duty, but he thereby

shows himself with the more grace to them and for them. He can take what way he pleases to

save his people. But even appearances of deliverance sometimes occasion trouble and

perplexity to YaHuWaH's people, from mistakes about YaHuWSCHuA. Nothing ought to affright

those that have YaHuWSCHuA near them, and know he is theirs; not death itself. Kepha

walked upon the water, not for diversion or to boast of it, but to go to YaHuWSCHuA; and in

that he was thus wonderfully borne up. Special supports are promised, and are to be expected,

but only in spiritual pursuits; nor can we ever come to YaHuWSCHuA, unless we are upheld by

his power. YaHuWSCHuA bade Kepha come, not only that he might walk upon the water, and

so know his YaHuWSCHuA power, but that he might know his own weakness. And the

YaHuWSCHuA often lets his servants have their choice, to humble and prove them, and to

show the greatness of his power and grace. When we look off from YaHuWSCHuA, and look at

the greatness of opposing difficulties, we shall begin to fall; but when we call to him, he will

stretch out his arm, and save us. YaHuWSCHuA is the great Savior; those who would be saved,

must come to him, and cry to him, for salvation; we are never brought to this, till we find

ourselves sinking: the sense of need drives us to him. He rebuked Kepha. Could we but believe

more, we should suffer less. The weakness of faith, and the prevailing of our doubts,

displeases our YaHuWSCHuA, for there is no good reason why YaHuWSCHuA Talmidim should

be of a doubtful mind. Even in a stormy day he is to them a very present help. None but the

world's Creator could multiply the loaves, none but its Governor could tread upon the waters of

the sea: the Talmidim yield to the evidence, and confess their faith. They were suitably

affected, and worshipped YaHuWSCHuA. He that comes to YaHuWaH, must believe; and he

that believes in YHWH, will come,

Ivrim11:6

But without Emunah (faith) [it is] impossible to please [him]: for he that cometh to ALuaHiYM

must believe that he is, and [that] he is a rewarder of them that diligently seek him.

Ivrim11:16

But now they desire a better [country], that is, an heavenly: wherefore ALuaHiYM is not

ashamed to be called their ALuaHiYM: for he hath prepared for them a city.

After the turbulent life most of us share, with all its waves and storms, in faith we reach the

other side and step a shore in his kingdom, where the rest of this chapter gives a glimpse

behind the curtain

And when they were gone over, they came into the land of Gennesaret. And when the men of

that place had knowledge of him, they sent out into all that country round about, and brought

unto him all that were diseased; And besought him that they might only touch Maschiyach's

Tzitzit (fringe)of His garment: and as many as touched were made perfectly refuah (healed).

YaHuWSHuWaH

ALuaHiYM YaHuWShuWaH HaMashiyach

In His Name

Blessed be, in His name

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

Be not blind to the truth

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

passed by, cried out, saying, Have mercy on us, O YaHuWaH, [thou] Ben David. And

YaHuWSHuWaH stood still, and called them, and said, What will ye that I shall do unto you?

They say unto Him, YaHuWaH, that our eyes may be opened. So YaHuWSHuWaH 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 YHWH

keiYAH

nätzräya

Remember me and pray for me that YaHuWaH 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

Make not the house of my Father a house of merchandise.

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 Ruwach (Ruwachual work): what a scandal is it for man to traffic with gifts

which he pretends, at least, to have received from the Ruwach 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

ALuaHiYM YaHuWShuWaH HaMashiyach be with your Ruwach