Zekeniam Y’SCRa’AL

Sherut haRitztzuy (the ministry of reconciliation)

by whom we have now received the ( Atonement)

Reconciliation of the Dvar HaRitztzuy Let this day be a day of reconciliation and regeneration

[“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,

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." 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.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav (Written Torah)

Who hath ears to hear, let him hear?

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

(in His Name)

[Yah -hoo-Wah]

is the Name of the Creator.

(Yâhuwshúa`) is His Son

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

means Set-apart, Pure.

(Qodesh) also means "Set-apart"

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

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

Tehillim 27:5

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

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

is for you too!

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

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

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

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

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

YaHuWaH of Y’ISCHRa’EL has a place for each Jew and Gentile who will

open their minds and hearts to Him.

Mt 6:5-8

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

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

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

you, when you pray, enter into your inner chamber, and having shut your

door, pray to your Father Who is in secret, and your Father Who sees in

secret shall reward you openly. In praying, don’t use vain repetitions, as the

Gentiles do; for they think that they shall be heard for their much speaking.

Therefore don’t be like them, don't you see that your Father knows what

things you need before you ask Him.

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

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

It is written

Lu 11:33

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

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

Tehillim. 119:105

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

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

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

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

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

wholly full of Light, as when the Lamp with its bright shining gives you

Light.”

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

Ruwach

And now brothers and sisters

Come out of the secret place bearing light!

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

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

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

window to make more sense of what Scripture tells us!

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

starting place for deeper consideration.

WaYiqra 18:2

“Speak to the children of Ysra'al, and say to them,

Verses 2-5, the introduction, are bracketed by two instances of

and the phrase also appears in the middle.

Our lives are about who He is more than who we are.

When Ya-hwuah uses these words, it signals us that He is going to open up to

us some very important aspect of His character so that we can know Him

better.

He is about to tell us something we need to know about what is important

to Him.

Who would have thought the Creator of the whole universe would care to

tell us what He is all about?

But He does not leave us guessing.

The Torah is not about morality or humanitarianism, though these may be

derived from it; it is about how to know Him intimately.

Why paddle with things downstream when we can go right to the source?

He is not just interested in how much blood the mortals have shed at His

Temple, but in how we treat the weak and disadvantaged.

The majestic plural, which does not mean there is more than one of Him. It

means He has authority over every aspect of His Creation every day. He

knows the best ways to raise His children, what the best things to eat are, and

what relationships will be most beneficial to us.

His opinion is the important one, and if we follow it, we will have success.

This section is an introduction to His rules.

They apply not just to the specifics mentioned here, but by analogy to all

areas of our lives. As we increase our knowledge of them, we will gain

wisdom by which to navigate the paths not explicitly spelled out in the Torah.

Our purpose is to reveal who He is by living by these things that He says

define Him: is to reveal who He is. How? By living by these things that He

says define Him:

WaYiqra 18:3

You shall not do as they do in the land of Mitsrayim, where you lived: and

you shall not do as they do in the land of Kean'an, where I am bringing you;

neither shall you walk in their statutes.

Ya-hwuah had also said before He promised to bring us

out from under the burdens of the Egyptians

Shemot. 6:6

Therefore tell the children of Ysra'al, ‘ , and I will bring you

out from under the burdens of the Mitsrites, and I will rid you out of their

bondage, and I will redeem you with an outstretched Arm, and with great

judgments:

He does not want us to go back under those burdens, but if we carry on their

traditions, it will be inevitable. We must not live like we were still there. Not

do: the term means “accomplish”. We are not to aim for the same type of

accomplishments as non-Israelites, nor make transactions in the same way.

One thing these other nations did was assign different deities to different

areas of life.

But Ya-hwuah does not want to just be the Master of the Sabbath, or just of

our religious life or family life, but of our priorities, our time, our finances,

and every other part of life—even who we marry . Neither the government,

an employer, or our families have a right to overrule His orders in any area of

life. As a people, we are “from Egypt”. To this generation, the land of

Kanaan was just a memory passed down by great-grandparents. They did not

know the lifestyle of shepherds or nomads; the way Ya-hwuah defines

relationship with Himself is foreign to us because we are used to Egypt—just

like today. Most of us also came out of Christianity, where security is still

served, but with a religious bent. If we hang onto the way the Church did it,

we will never know what “ means. To which I am bringing

you: We do not want to live like Kanaanites either. But today the “land” Ya-

hwuah is bringing us into is the realm of the Torah, and when we get there we

find that there are indeed already people living there, but this time they are

not people we are called to destroy, because they are our brother Yahuwdah.

Still, they have “customs” that we should not carry out in the same way--not

referring to the Torah itself, but the rulings on how to live it out. Among

the Jews, these customs define what has come to be known as “Judaism”.

Much of it is valid, but there are some aspects of how it has been carried out

in exile that oppose the restoration of the way it is meant to be carried out in

the Land, where much of Yahuwdah has already returned. Isn’t it arrogant to

say we could understand some aspects of the Torah better than those who

have been walking in it uninterruptedly for generations? Yet when we are

told not to eat milk and meat at the same meal, Avraham’s own practice calls

this interpretation into question. Maybe this ruling is valid for that one tribe

since it does not oppose any Torah command, but Torah does not require

that it be the norm for every tribe that returns.

Many other customs of Yahuwdah were instituted as a way to remember what

was once fully alive and operative in the Temple so they would not be

forgotten. But now much of what was to be remembered can be restored,

yet has not been. The flow of Torah has become jammed by the icebergs of

more recent traditions. It is just more baggage that will prevent us from

serving Ya-hwuah.

So how should we walk?

WaYiqra 18:4

You shall do My ordinances, and you shall keep My statutes, and walk in

them:

Neither the place from which we are coming nor the place we are being

brought sets the rules for how we are to act, but the One who is bringing us

there does. do My: Actively participate in bringing about His Kingdom; it

will not just “happen” magically. It is up to Y’sra’al to accomplish this. If we

are not willing to die to self to get it done, who else will ever be willing to?

This path is not for the lazy. Notice how many places Ya-hwuah took us on

the way to the Land; we cannot just rest on our laurels at an early stage and

retire.

statutes: traditions, rituals,

Everyday actions or those done repeatedly, such as the sacred days each week

or year. Legal procedures: special situations needing a particular ruling for the

sake of societal order, such as what to do if your ox gores someone or you

accidentally poke your slave’s eye out. It might not refer to an actual ox, but

we can draw analogies for what to do if your dog bites a child.

The Torah gives us all that we need to settle any such dispute.

WaYiqra 18:5

You shall therefore Guard My statutes and My ordinances; which if a man

does, he shall live in them: I am Ya-hwuah

. Guard: another action word, which literally means to build a wall around or

hedge in.

I.e.,

do not just do these things yourself; make sure those under your jurisdiction

are getting them done, and bring correction to those who are not. This

moves up to the congregational, and eventually tribal and national level, for

what would a single person need with the “ways of carrying it out”? We need

to become a firmly-established rock to build His House on. But this requires

understanding

Tehillim 119:144,

Your testimonies are righteous into the Ages. Give me understanding, that I

may live.

for if we do not see their value, we will not care about guarding them.

http://www.slideshare.net/keiYAH/the-aaronic-blessing-27448510

Yehezq’el (Ezekiel) 20:11

I gave them My statutes, and showed them My ordinances, which if a man

does, he shall live in them.

Yehezq’el (Ezekiel) 20:12

Moreover also I gave them My Shabbaths, to be a distinguishing sign between

Me and them, that they might know that I AM Ya-hwuah Who sets them

apart.

So the people rested on the seventh day

The seventh day of the week, the weekly Sabbath, was observed before the

Ten Words were given on Mt. Sinai

A time of mind

The sabbath is itself a covenant—i.e; a part of the covenant between Ya-

hwuah and Y’sra’al (Exo_24:4)—and it is, also, a sign of covenant—i.e; a

perceptible indication that the nation has entered into a special agreement

with Ya-hwuah, and undertaken the observance of special laws.

IITS HIS LAW, HIS SABBATH, IT’S A COVENANT FOREVER;

So the Sabbath is called by way of eminency; as if nothing of Ya-hwuah’s

covenant were kept, if this were not Philo Judaeus saith,

YaHuWaH spoke to Moshah, saying,

Shemoth31:13

“Speak also to the children of Ysra'al, saying, ‘Most certainly you shall guard

my Sabbaths: for it is a sign between me and you throughout your

generations; that you may know that

who sets you apart.

Even obeying His command to build these Sacred things could not override

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

“seventh day”—the Kingdom which it foreshadows. 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? And if so, are we able to teach others the beauty of the

Sabbath? It is the first of Yâ-hwuah’s appointments; there is no point

learning about the others if we have not become proficient at it. 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 Yâ-

hwuah’s special relationship with Israel. If the sign over a store is gone, it

means it is 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 Ya-

hwuah's eyes. They may be apprentices, but we can hardly imagine that they

can lead us deeper into holiness, for the Sabbath is the first lesson on what

holiness means. On the other six days we apply what we learn on it, but it is

the foundation and the crown of the rest.

Shemoth 31:14

You shall guard the Sabbath therefore; for it is set apart to you. Everyone

who profanes it shall surely be put to death; for whoever does any work

therein, that soul shall be cut off from among his people.

Building a hedge around the Sabbath so that no one will even come close to

breaking it is part of living up to our name. Those who do not keep it have

no part in the commonwealth of Y’sra’al.

( the traditions of man rob us of the sign)

On it we must be set apart from all the other cares, priorities, and habits of

the rest of the week. The Sabbath is often called a queen or a bride; refusing

to participate in it is like the parable in which people gave excuses to not

attend the wedding. Treats it as ordinary: profanes, desecrates, or defiles,

reduces in honor. Work: the type of work done for pay or for personal

benefit (as in note on v. 5). The Sabbath is a sign that says we are open for

Kingdom business only.

Shemoth 31:15

Six days shall work be done, but on the seventh day is a Sabbath of solemn

rest, set apart to Ya-hwuah. Whoever does any work on the Sabbath day shall

surely be put to death.

The seriousness of this command is reiterated over and over, yet it is probably

the command most often disobeyed by people who say they belong to Ya-

hwuah , because saying the Sacredness moved from the last day of the week

to the first leaves the last day with decreased honor. For six days our work

has to do with "laying up treasures on earth", which is necessary to some

degree, but on the Sabbath we have the privilege of forgetting all that and

spending time with our Creator as if we were back in the Garden of Eden

before the curse was placed on us. One day in seven we can "live in the

Messianic Kingdom" even now. Through our actions now we are building

the houses we will live in later. (1 Cor. 3:12ff) In the "seventh day"--the

Millennial Kingdom--nothing new can be added; it will be too late.

Shemoth 31:16

Therefore the children of Ysra'al shall guard the Sabbath, to observe the

Sabbath throughout their generations, for a perpetual covenant.

Keep [it] ...to observe it: i.e., don't just do the action, but examine what it is

meant to teach you. Do the Sabbath: or, make the Sabbath: Rabbi

Abraham Joshua Heschel describes preparing our hearts for the Sabbath as

"building a palace in time" and then quieting down to dwell in it, spending

the time with YHWH. It is His ordained way of extending the concept of

holiness to the realm of time. He Himself keeps the Sabbath, so on it, we are

participating in the same activity He is doing.

Shemoth 31:17

It is a sign between Me and the children of Ysra'al forever; for in six days Ya-

hwuah made heaven and earth, and on the seventh day he rested, and was

refreshed.’”

A sign: the Sabbath is thus on the same level as binding Ya-hwuah’s words

on our hand. (Deut. 6:8) “Was refreshed" means "breathed in" or "withdrew

into Himself". Even He stops to catch His breath on it; how much more do

we need to? This term has the same root as the word for "soul"; this forms

the basis for the tradition that on the Sabbath one receives a second soul. But

first we must “breathe out” the other six days.

Y’hezq’el (Ezekiel) 20:13

But the House of Ysra'al rebelled against Me in the wilderness: they didn’t

walk in My statutes, and they rejected My ordinances, by which a man shall

live if he carries them out;

.

and My Shabbaths they greatly profaned. Then I said I would pour out My

wrath on them in the wilderness, to consume them.

Wilderness: where there should be no distractions, yet still they turned away

from Him.

Y’hezq’el (Ezekiel) 20:14

But I worked for My Name’s sake, that it should not be profaned in the sight

of the nations, in whose sight I brought them out.

Y’hezq’el (Ezekiel) 20:15

Moreover also I swore to them in the wilderness, that I would not bring

them into the Land which I had given them, flowing with milk and honey,

which is the esteem of all lands;

[This promise of the Land was first made to Abraham, but it was the Malak

Ya-hwuah—that is, the “proto-Yahuwshua”—who was the “Right Hand” that

carried the torch between the animal halves when Ya-hwuah cut the

covenant.

B'Rayshiyth. 15:1

After these words, the Word of Ya-hwuah [Memra] came to Abram in a

vision, saying, “Don’t be afraid, Abram. I AM your Shield, your Exceedingly

Great Reward. (wages)

These words: those in 14:22-24, in which Avram revealed where his heart

really was. He had proven his fellowship was with Shem, not with S'dom. This

is therefore when THE Word comes to him. Later "the shield of Avraham"

would become a common title for Ya-hwuah among the Jews. He had just

come back from battle, where a shield would have been heavily on his mind.

Ya-hwuah was saying it could not protect him like He could. If Avram had

been afraid, he would not have gone to war in the first place (Deut. 20:1ff),

but he had just ascended a step and things looked more fearful from here.

Ya-hwuah was telling him that indeed there was another type of battle

coming down the road, and he was not to fear that either. Fear is a "Ya-

hwuah repellant"; He does not want to come close to us when we indulge in

it. Avram had just called Him the possessor of heaven and earth; He now

wants him to trust Him as such. Your reward will be very great: Or, "I

[Myself] am … your very great reward"--i.e., I am what you are really

fighting for. I am what you will receive for overcoming what oppresses you.

This is a foreshadowing of Ya-hwuah Himself being the Levites' portion of

the inheritance (Num. 18:20), especially since Avram too was landless. Ya-

hwuah knew he might question his wisdom in not accepting the payment

from the king of S'dom for having brought Lot back. But Ya-hwuah was

saying His presence was wealth far beyond what any king could ever give him.

Avram took the first step by committing to not receiving any wages but what

Ya-hwuah wanted to give him, and Ya-hwuah counts this as having passed a

test. He did not go to war for booty, but to rescue his brother.

B'Rayshiyth. 15:2

Abram said, “Master Ya-hwuah, what will you give me, seeing I am going

about utterly stripped of everything? And he who will inherit my estate is

Eliy'ezer of Dammeseq?”

What can you give me? He has just passed up another kind of wage, so he

asks an honest question, not in a rebellious way, for he calls Him "Master"

(for the first time). Ya-hwuah has just said He would be his wages; now he

asks what He will be paying. He Stripped: Literally, "razed", a cultural idiom

for childlessness (Neofiti). He had also just away his human prospects for

wealth. Avram had to be very brave to leave behind everything he had known

to travel to an unknown place with no guarantees, and to challenge very

powerful kings. But there still remains in him a deep-seated fear--that his line

would not continue. Ya-hwuah had also just said He would be Avram's

reward; he may have wondered if that meant he would not have a son after

all. Granted, one's name can be carried on in other ways. If we have no

children, it does not mean that what we sow into the lives of others will be

lost. We know who Heimlich was because of the technique of saving lives

that he taught the world. Luther's and Wesley's names were carried on

because of denominations built around their doctrines. There is no guarantee

that our children will carry on what we started, as David knew well. Avram's

teaching had already ensured that his name would continue, because the

following he had earned knew it was worth carrying on. But Avram was afraid

this was the only way his name would survive, and this was not enough for a

man whose name means "exalted father". It had to be true in both senses. It

was not enough to have students; he needed a true firstborn. A king's son is

made the next king because he is assumed to have in himself something of

the former king's ways, because he carries his DNA. By requiring its best and

brightest to be celibate, the Catholic Church kills off its "fittest" lines, and

thus guarantees its decline. Eliezer cannot be another Avram, because he has

none of Avram actually in himself. Damaseq Eliezer: possibly something like

"Pecos Bill"--someone well-known for something that took place in that

city. The Aramaic targums say wonders had been worked by his hand at

Damascus. This may have even been on their recent trip to that area (14:15).

But it also is worded this way rather than "Eliezer of Damascus" because the

city's Hebrew name, Dameseq, is only one letter different from mesheq, the

word for inheritance here.

B'Rayshiyth. 15:3

Abram said, “Behold, to me you have given no seed. Indeed, one born in my

house is my heir.”

" born in my house ": my servant. Aramaic targum Pseudo-Jonathan: the

manager of my house. If one had no heir, he had to "take" a son.

B'Rayshiyth. 15:4

Behold, the Word of Ya-hwuah came to him, saying, “This man will not be

your heir, but he who will come forth out of your own body will be your

heir.”

B'Rayshiyth. 15:5

Ya-hwuah brought him outside, and said, “Look now toward the sky, and

count the stars, if you are able to count them.” He said to Abram, “So shall

your seed be.”

The primary idea is that his descendants would be innumerable. But again the

term "seed" is singular (Gal. 3:16), and so a secondary interpretation concerns

the Mazzaroth--the original, pure zodiac--"signs", cf. 1:14, which foretold the

story of the promised Redeemer: "Enumerate the stars in order--this is what

[Messiah] will be like!" (cf. Tehillim 19:1ff: i.e., the promised Seed will fulfill

this other form of prophecy as well). Avraham's descendants would also one

day make up the "hosts [i.e., armies] of heaven." (Yahuwdah/Jude 14) This

promise was fulfilled (Deut. 1:10) then rescinded because of Israel's

unfaithfulness (28:62), but a reiteration of this promise is being fulfilled by

those of all nations who are Avram's seed by faith (Gal. 3:7). With very little

of the haze and "light pollution" that we have today, Avram would see many

more stars than we usually can see with the unaided eye.

B'Rayshiyth. 15:6

He believed/trusted in the Word of Ya-hwuah [Memra]; and He reckoned it

to him for righteousness.

Believed: stood firm in his trust or confidence; based on the verb form of

"amen", which means "established" or "trustworthy".

He merited being written in the Book of the Righteous

(Dan. 7:10;

Rev. 20:12

because he trusted confidently in Yâ-hwuah’s promise, though it was

impossible! This can apply to us too.

Gal. 3:9

The same affirmation is given to Pin’has

Tehillim 106:31

because he acted on his belief: he intervened when even Moshah stood by,

and held off a plague. But Romans 4:9ff points out that Abram was counted

righteous before he was circumcised--before he had done any particularly

religious acts, though he could not have gotten to where he was without

trusting Ya-hwuah at each juncture. Now he believes his line will continue,

but he still had to do his part in fathering a child. He must still walk in a way

that proves he believes. (Ya'aqob 2:20ff) If he had stopped here, none of this

would have come about.

B'Rayshiyth. 15:7

He said to him, “I AM Ya-hwuah Who brought you out of Uwr of the

Kasdiy, to give you this land to inherit it.”

He is saying, “Think about Who I am. Remember where I brought you

from—and why. Consider what I have already done, and continue trusting in

My promise. Remember Who is in control, even when My ideas of how it

needs to be accomplished are different from your own.”

B'Rayshiyth. 15:8

He said, “ My Master YaHuWaH, how will I know that I will inherit it?”

This is an honest question, but it seems he is doubting self more than

doubting Ya-hwuah. He is not being arrogant, but asking how someone like

himself--childless and with no one to pass it on to--could be worthy of such

a gift. The answer is always "You are not", despite the merit he earned in verse

6. But we do not want the equation to include our own worthiness, even

when we do faithfully walk in His ways. It is Yâ-hwuah’s choice that counts,

not how fit we appear to be. Avram is not looking for an excuse to let it

drop, but just wanting to know how to keep walking in the right direction. If

he keeps this up, he will receive what was promised.

B'Rayshiyth. 15:9

He said to him, “Bring Me a heifer three years old, a female goat three years

old, a ram three years old, a turtledove, and a young pigeon.”

This seems like a strange response. But cattle represent our security, for they

not only can plow our fields, but also provide us with plentiful food and even

clothe us. Then Ya-hwuah asks for the male and female form of the same

type of animal, a picture of Avram and his wife and all their wealth. Thus this

covenant requires us to turn over all of our security and the fertility that

other nations became idolatrous to ensure. A three-year old heifer is the

oldest of any animals Ya-hwuah ever asked anyone to offer Him. They are

fattened and fully grown, so they are a picture of the fact that this covenant

requires a greater degree of maturity than the ones that came before. The

number three is heavily featured here, possibly because there are also three

parties to this covenant--Avram, Ya-hwuah, and Avram's seed.

B'Rayshiyth. 15:10

He brought Him all of these, and divided them in the middle, and laid each

half opposite the other; but he didn’t divide the birds.

A "covenant-cutting" included the exchange of weapons, robes, names

(17:5), and blood (Mat. 26:28), and told a vassal, "This is what will be done to

you if you break the treaty." (Compare YirmeYahuw 4:18-22) The kingdom

of Ysra'al was indeed cut in two when we did not keep our part of the

covenant. They walked between the pieces in a figure 8, symbolizing the

eternal nature of the covenant. Birds were the offering of those who could

not afford anything better. They are not cut because trusting YaHuWaH only

in small things is not enough for this covenant. These birds were very young,

and the immature cannot satisfy Ya-hwuah without further training in the

Torah.

B'Rayshiyth. 15:11

The birds of prey came down on the carcasses, and Abram drove them away.

In the midst of the covenant-cutting, Avram is given another test. All birds

of prey are unclean, picturing evil spirits that try to defile Yâ-hwuah’s work.

(Rev. 18:2) The Aramaic targums identify them as the kingdoms of the earth

who want to plunder Y’sra ‘al's property. We have seen many unclean people

(those motivated by selfishness) try to feed off the covenant to which they

have no right, and thus misuse it. They make their living by creating new

doctrines so people will think they can only enter the Kingdom through

themselves. We get rid of these "vultures" by becoming Avram again--

leaving behind these who falsely claim to represent his heritage, and truly

identifying with him.

B'Rayshiyth. 15:12

When the sun was going down, a deep sleep fell on Abram. Now terror and

great darkness fell on him.

Ya-hwuah often puts people into this deep sleep (Heb., tardemah) to set the

stage for great things He wants to do, as in Gen. 2:21; 1 Sh'muel 26:12; Yash.

26:10, interpreted by Rom. 11; Yahuwchanan 11:11ff; 1 Thess. 4:14.

B'Rayshiyth. 15:13

He said to Abram, “Know for sure that your seed will be foreigners for four

hundred years in a land that is not their own, and will be servants and slaves

to the inhabitants, and will be afflicted by them.

Not that they'd be enslaved for the full 400 years; rather, his seed (those not

yet born) would be without a land of their own for that long. Even while in

the Land of Ysra'al they would still be sojourners (e.g., ch. 26, Zlotowitz).

They would actually be enslaved fewer than 83 years, because Aharon, 3 years

older than Moshah, did not have to be protected as Moshah was, and Moshah

returned at age 80 to deliver them. They were delivered from slavery 430

years later (to the day, Ex. 12:41; cf. Gal. 3:17; the Torah was given just 7

weeks later). It also foreshadows the exile of Abraham's spiritual children in

the present age (Heb. 11:13; 1 Kefa 2:11). What sort of promise is this?

Kena'an, not Shem, is supposed to be the one enslaved. But this bondage is

part of His plan, so that we can see who is really in control. Part of the reason

for the Shabbath is to recall this time of slavery, so we can again disengage

from the idea that we are the ones in control. Entering this new covenant

seems dark and scary. Much more is at stake than the responsibility we feel

upon signing a mortgage. But again, He says in so many words, “Do not be

afraid; it will be worth it if you hang on long enough”.

B'Rayshiyth. 15:14

I will also judge that nation, whom they will serve. Afterward they will come

out with great wealth,

B'Rayshiyth. 15:15

but you will go to your fathers in peace. You will be buried in a good old age.

I will judge: Not just Egypt or Babylon/Assyria, but anyone who is served in

any capacity by Israel, will have certain expectations placed upon them by

YHWH.

B'Rayshiyth. 15:16

But in the fourth generation after they have entered that nation, they will

come here again, for the willful sin of the Emoriy is not yet full.”

Fourth generation: from the time they entered Egypt (Yaaqov's day); Moshe

was Yaaqov's great-grandson, and in the generation of his own son, he led

them out. (Exodus 6:14-20) Iniquity of the Emorites: When Elohim knows a

nation's sins have reached the point of irreversibility, His grace period ends,

and He sends another nation to judge them and take their place (Env.

17:26)--but not before. He is not yet justified in killing them off. The name

Emorites comes from the word for "to speak". Filled up: shalem (complete),

related to the word "shalom". Likewise, the Messiah, like the Flood, will come

"when what is being said is fully perverted". With our actions and attitudes,

we fill up our cups, and when the "last straw" makes them spill over the top,

Ya-hwuah decides to deal with it, for better or for worse. We might have

thought we were getting away with wrong, but now there will be a price to

pay. Taking Avram's descendants out of the Land allowed it to reach that

state, so that Ya-hwuah could with complete justice dispossess them. There

also had to be enough righteousness in His people to be able to take the Land

without ourselves bringing defilement to it afresh.

B'Rayshiyth. 15:17

It came to pass that, when the sun went down, and it was dark, behold, a

smoking oven, a flaming torch passed between these pieces.

The smoke shows that the oven is still being heated up; it has to get to over

600 degrees Fahrenheit. When this stage is finished, the fuel and fire are

removed, and the heat the earth or brick oven retains is enough to bake

bread. The torch is to light the fire and to provide light. The word for “torch”

here is the same word used of the “lightning flashes” seen at Mt. Sinai when

YaHuWaH gave the Torah. (Ex. 20:18) Thus the responsibility of Abram’s

seed in the covenant is to “bake bread” (form a community as per 1

Qorinthians 10:17) and to be a light to the nations. [1 Kings 17:12]

Yashayahuw 31:9 reveals that this will take place in Yahrushalom, from which

righteousness and deliverance will go forth (62;1) as the Torah goes forth

from it. (Mikha 4;2) The way Abram knew he would inherit this Land in

particular was because here Ya-hwuah showed him Yahrushalom—and his

descendants within it. The original Hebrew text does not have the vowel

points or even spaces between words. Part of this verse, if the words are cut

differently, reads, "Fire, fire an evil [thing] into Rabin, decrees the Aluahiym

on that day." As soon as the shabbâ’th on which this portion was read in

synagogues all over the world in 1995/ 5756 was over, Ysra’al Prime Minister

Rabin was shot twice by a man claiming Aluahiym had told him to do it!

B'Rayshiyth. 15:18

In That Day Ya-hwuah made a covenant with Abram, saying, “To your seed I

have given this land, from the river of Mitsrayim to the great river, the river

Perath:

River of Egypt: either the Nile (as per targum Ps.-Jon.) or Wadi El-Arish in

N.E. Sinai. In That Day: The first occurrence of this oft-repeated phrase that,

on the prophetic level, alludes to the Day of Ya-hwuah (Yoch./John 2:1).

Israel had these borders for a short time under David and Shlomo, whose

reigns of justice, peace, and wisdom foreshadow "That Day"--an idiom for

the final "day" of the "world-week", the millennial Messianic Kingdom, when

the promise will be fulfilled in entirety.

B'Rayshiyth. 15:19

the Qeyniy, the Qenizzy, the Qadmoniy,

smiths, hunters, and most ancient easterners]

B'Rayshiyth. 15:20

the Chittiy, the Perizziy, the Repha,

[terrors, villagers, and invigorators]

B'Rayshiyth. 15:21

the Emoriy, the Kena'aniy, the Girgashiy, and the Yebuwciy.” (10 nations)

[the sayers/talkers, the zealous low-lying merchants, dwellers on clay soil,

and residents of the threshing place--a particular one, the site of the later

Temple, because it was on a hilltop where the wind (or spirit) could carry

away the chaff: 1 Chron. 21:15-28.] After they have fully passed away, the

Land can be fully given to Avram's descendants. He was fighting for this even

as he left Ur, though he did not yet realize it. Receiving it requires being like

Avram: being honest about our doubts, and not being satisfied to turn over

only the small things to Ya-hwuah; maintaining the Land requires defending

it by driving away the unclean.

Abraham was put to sleep during this time, so that only Ya-hwuah made the

oath, so it was His responsibility to carry it out no matter how Abraham’s

descendants would later respond to it. This is why it cost Yâhuwshúa’’s life to

restore the promise to us, their still later descendants.]

reiterates the same, then says the instruction about the Sabbath is given

"so that they may know Me".

This is why He again tells us here just Who He is. If we want to know Him,

these are the things we must do. The point of all the commandments is to

know His heart. The man: literally, Adamah. Live: thrive or come back to

life. If as one unified man we follow these instructions, Adam (the complete,

unmarred image of Elohim) can be resurrected. We can then know Ya-

hwuah the way only someone in His presence (as Adam was) can. The

entirety of Torah is the remedy for our not taking responsibility when Ya-

hwuah asked, “Who told you that you were naked?” Refusing to take the

blame always ruins a relationship. If we understand Yâ-hwuah’s testimonies,

we will be revived, just as an ammonia ampule makes an unconscious person

“come to”. We understand them by walking in them; this way Ya-hwuah will

again have someone with whom He can relate.

Lev_17:11

For the life of the flesh is in the blood; and I have given it to you on the altar

to make atonement for your souls: for it is the blood that makes atonement

by reason of the life.

The soul of the flesh: Blood is life, and it belongs to Ya-hwuah, so it is not

our right to consume it. Eating blood is telling Ya-hwuah,

The blood is more sacred than the body itself.

Taking into ourselves the soul of a wild beast can make us like it. Many

Satanic rituals include the drinking of blood. But when offered properly,

blood exists to cover our souls. Every person is a soul, and is therefore

represented by this blood. We are not to absorb the “blood” of people other

than Y’Isra’al’ites into ourselves. As doctors and even police use latex gloves,

goggles, and masks to avoid contact with contaminated blood, we must have

our spiritual guard up to make sure the blood of the world does not mix with

ours when we must interact with it. We are not isolationists; the Land of

Y’sra’al was deliberately placed at the crossroads of three continents so the

living out of the Torah could influence other nations toward higher motives.

But we cannot become part of them. This does not mean we should not get

a blood transfusion to save life, but even then people’s personalities have

been noticeably changed. And we must cover the life of wild things with

dust—a picture of the descendants of Avraham. Cover any interactions with

outsiders with the reminder of who we are and with the remembrance that all

we do will affect our fellow Y’sra’alites. No relationship in which we partake

may be allowed to be detrimental to them.

17:14

For as to the life of all flesh, its blood is with its life: therefore I said to the

children of Ysra'al, “You shall not eat the blood of any kind of flesh; for the

life of all flesh is its blood. Whoever eats it shall be cut off.”

This is the fourth time He reiterates this point; do you think He is serious

about it? As Yahshua said, "He who finds his own life will lose it, but he who

loses his life for my sake will find it."

Mat. 10:39

He that has found his self shall lose it, and he that has lost his self on

account of Me shall find it.

Eze_3:18

“When I say to the wrong, ‘You shall certainly die,’ and you have not warned

him, nor spoken to warn the wrong from his wrong way, to save his life, that

same wrong man shall die in his crookedness, and his blood I require at your

hand.

Yahshua echoed that the one who does not know he is doing wrong will be

less accountable than those who knew better, and would receive a lighter

punishment.

Luke 12:48

Thus do ye testify and agree with the works of your fathers, because

they indeed did kill them off, and ye build their tombs!

In His Name

Blessed be, in His name

'Yâ-hwuah be with you.' and they answered him, 'Yâ-hwuah bless you.' "

Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah,

[thou] Ben David. An Yâhuwshúa` stood still, and called them, and said, what will ye that I shall do unto you they say unto Him, Yâ-hwuah, that our eyes may be opened. So Yâhuwshúa` had compassion [on them], and touched

their eyes: and immediately their eyes received sight, and they followed him.

His servant and yours Shalowm in Righteousness

by the GRACE of Yâ-hwuah

keiYAH nätzräya

Remember me and pray for me that Yâ-hwuah will be gracious unto me and

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

that read and that hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

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

though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the Raukh (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Raukh HaQodesh, of which he is not the master, but the

dispenser. He who preaches to get a living, or make a fortune, is guilty of the most infamous sacrilege