The Kingdom of Yâ-hwuah comes from within (Repent; Believe, and be Immersed)

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    27-May-2015
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So He Who supplies Seed to the sower and Bread Yhuwsha` said to them; mn, mn (Certainly) I say to you, Moshh has not given you the Bread from the heavens: But my Father gives you the bread from the heavens,but the True One. By belief ;Yet know you this Y-hwuah knows the thoughts of man, (therefore repent) the multitude of your thoughts within you, Being immersed in the Torah. ( The living waters) be towards thoughts of the righteous as water are just, commit your deeds (thoughts) to Y-hwuah, and your plans shall succeed.

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  • 1. Zekeniam Ysraal 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 AMFather and son are one My Memorial for generation after generation.

2. Shemot 3:13-16 This is MY NAME for ever,Y-hwuah, Aluahiym of your fathers Abraham, Yitzchak [Isaac], and Yaaqob [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 Yaaqob as hashadday [the almighty]. and my name, Yhwuah , was not well known (famous) to them.The ministry of reconciliation Message of Reconciliation Torah shBichtav (Written Torah) Who hath ears to hear, let him hear? Sola Scriptura (The Scriptures alone is authoritative for faith)(in His Name) 3. [Yah -hoo-Wah] is the Name of the Creator.is His Son[Al-u-heem - ALHYM] means "Mighty Ones or "Power"means Set-apart, Pure.(Qodesh) also means "Set-apart" Raukh (Spirit) is the Ibry (Hebrew) name for His "Presence", pictured as the Counselor, Helper, and Advocate, the One Who "proceeds from the Father" 4. 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 Yhuwsha`. 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 Y-hwuah of Ysraal 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, dont use vain repetitions, as the Gentiles do; for they think that they shall be heard for their much speaking. 5. Therefore dont 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 isnt 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. 6. With this in mind, heart soul and strength let us study together in the RaukhAnd 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.How many times have do we look upon the name of Y-hwuah in Hebrew, and are still blind to its simple message 7. The letter yud, a small suspended point, reveals the spark of essential good hidden within the letter tet. Subsequent to the initial tzimtzum, the contraction of Y-hwuahs Infinite light in order to make "place" for Creation, there remained within the empty void a single, potential point or "impression." The secret of this point is the power of the Infinite to contain finite phenomena within Himself and express them to apparent external reality. Finite manifestation begins from a zero-dimensional point, thereafter developing into a one-dimensional line and two-dimensional surface. This is alluded to in the full spelling of the letter yud (yud-vav-dalet): "point" (yud), "line" (vav), "surface" (dalet). These three stages correspond in Kabbalah to: "point" (nekudah), "spectrum" (sefirah), "figure" (partzuf). The initial point, the essential power of the yud, is the "little that holds much." The "much" refers to the simple Infinity of Y-hwuah hidden within the initial point of revelation, which reflects itself as the Infinite potential of the point to develop and express itself in all the manifold finite phenomena of time and space.Came into his Earthly tentThe name of the letter hei appears in the verse, "Take [hei] for yourselves seed." "Take" (hei) expresses revelation of self in the act of giving of oneself to another. Giving to others in the form of self-expression is the ultimate gift of self. In the secret of the letter gimmel, the rich man gives of himself to the poor man in the form of charity. The highest form of charity is when the giver is completely concealed from the receiver, in order not to embarrass 8. him, as is said, "the concealed gift subdues anger." Here, in the secret of the letter hei, the gift itself is the relation and expression of self, drawing the receiver into the essence of the giver. Josef, the speaker of the verse "take for yourselves seed," corresponds to the sefirah of yesod, whose function is to express self in the form of giving seed, as explained in Kabbalah. When Joseph first gave grain to his brothers, they were unable to recognize him, similar to the dalet in relation to the gimlet. Upon his revelation to his brothers (and thereby to all of Egypt), his giving became that of the hei. Instead of grain he now gave seed.The soul possesses three means of expression--"garments," in the terminology of the Kabbalah and Chassidut: thought, speech, and action. The higher garment, though, is the expression of one's inner intellect and emotions to oneself. The process of the intellect and emotions becoming conscious through thought is similar to giving oneself (the essentially unconscious domains of the soul) to another (one's state of consciousness). The two lower garments, speech and action, express oneself to others.The three lines which compose the form of the hei correspond to these three garments: the upper horizontal line to thought; the right vertical line to speech; the unattached foot to action.The horizontal line symbolizes a state of equanimity. The continuous, horizontal flow of thought is the contemplation of how Y-hwuah is found equally in every place and in everything. In relating to one's fellow Jew, one must realize that each of us possesses an innate inner point of goodness, and that all Jews are equal in essence. This realization, the horizontal high plane of one's consciousness in relation to another, sets the "scene" for all individual, personal relationships. 9. The origin-point of speech, the right vertical line of the hei is directly connected to the line of thought and thereafter descends to express one's thoughts and inner feelings to others. The root of the word speech in Hebrew, davar, means "leadership," as in the expression "There is one leader [dabar] in a generation, not two leaders in a generation." Leadership implies hierarchy, relative positions of up and down, and thus is represented by a vertical line. The King, and likewise every leader, rules through his power of speech, as is said, "By the word of the King is His sovereignty."The separation of action, the unattached left foot of the hei, from thought, the upper horizontal line, reflects a deep truth about the nature of action. "Many are the thoughts in the heart of man, yet the advice of Y-hwuah shall surely stand." The servant of Y-hwuah experiences the existential gap between his thoughts and deeds. Often he is unable to realize his inner intentions. Other times he is surprised by unexpected success. In both cases he feels the hand of Y-hwuah directing his deeds. The gap is the experience of the Divine Nothing, the source of all Creation in deed: something from nothing.We have now reached the culmination of the sequence represented by the three letters gimmel, dalet, and hei, the process of giving of oneself to another. The gift, represented by the foot, the unattached segment of hei, when fully integrated in the receiver, becomes his own power of action and giving of himself to others. Even more, now he fully realizes that the ultimate effect and potency of his deeds are in truth the act of Divine Providence.Opening the veil (drawing the curtain back) between man and Y-hwuah 10. And Yhuwsha`, again having screamed with a great voice, released the (raukh) spirit. And look! The veil of the Temple building was rent in two from the top, all the way to the bottom; and the earth was shaken, and rocks were split, And the tombs were opened, many bodies of the pure ones fallen asleep arose ,And having gone forth out of the tombs after His arising, entered into the Pure City and appeared to many.In the beginning of Creation, when Infinite Light filled all reality, Y-hwuah contracted His Light to create hollow empty space, as it were, the "place" necessary for the existence of finite worlds. Into this vacuum Y-hwuah drew down, figuratively speaking, a single line of light, from the Infinite Source. This ray of light is the secret of the letter wav. Though the line is singular in appearance, it nonetheless possesses two dimensions, an external as well as an internal force, both of which take part in the process of Creation and the continuous interaction between the creative power and created reality.The external force of the line is the power to differentiate and separate the various aspects of reality, thereby establishing hierarchical order, up and down, within Creation. The internal force of the line is the power to reveal the inherent interinclusion of the various aspects of reality, one in the other, thereby joining them together as an organic whole. This property of the letter vav, in its usage in Hebrew, is referred to as vav hachibur, the vav of connection"--"and." The first vav of the Torah--"In the beginning Y-hwuah created the heavens and [vav] the earth"--serves to join Raukh (spirit) and matter, heaven and the earth, throughout Creation. This vav, which appears at the beginning of the sixth word of the Torah, is the twenty-second letter of the verse. It alludes to the power to connect and interrelate all twenty-two individual powers of Creation, the twenty-two letters of the Hebrew alphabet 11. from Alef to tav. (The word et [which appears before the two instances of the word "the" in this verse, and is spelled Alef-tav] is generally taken to represent all the letters of the alphabet, from Alef to tav. Our Sages interpret the word in this verse to include all the various objects of Creation present within heaven and earth.)In Biblical Hebrew, the letter vav also possesses the function of inverting the apparent tense of a verb to its opposite from past to future or from future to past (vav hahipuch). The first appearance of this type of vav in the Torah is the letter vav" which begins the twenty-second word of the account of Creation, "And Y-hwuah said...." This is the first explicit saying of the ten sayings of Creation: "And Y-hwuah said [the verb 'said' being inverted from the future to the past tense by the vav at the beginning of the word--'And']: 'Let there be light,' and there was light." The phenomenon of light breaking through the darkness of the tzimtzum, the primordial contraction, is itself the secret of time (future becoming past) which permeates space.In the Divine service of a Jew, the power to draw from the future into the past is the secret of teshuvah ("repentance" and "returning to Y-hwuah ") from love. Through teshuvah from fear, one's deliberate transgressions become like errors; the severity of one's past transgressions becomes partially sweetened, but not completely changed. However, when a Jew returns in love, his deliberate transgressions become like actual merits, for the very consciousness of distance from Y-hwuah resulting from one's transgressions becomes the motivating force to return to Y-hwuah with passion even greater than that of one who had never sinned. 12. Every Jew has a portion in the World to come, as is said: "And your entire nation are 'tzadikim'; forever they will inherit the land." The power of teshuvah to completely convert one's past to good, is the power of the vav to invert the past to the future. This transformation itself requires, paradoxically, the drawing down of light from the future to the past.Drawing the future into the past in the Divine service of man is the secret of learning the inner teachings of the Torah, that aspect of the Torah which is related to the revelation of the coming of the Mshyach. Rashi explains the verse in the Song of Songs: "May he kiss me with the kisses of his mouth, for your love is better than wine" as alluding to the sweet teachings that will be revealed by the Mshyach. When a person intently studies the secrets of the Torah, he draws from the future into the past, in order to strengthen himself to return in complete teshuvah from love and thereby convert his past into future.Joining our tents with hisThe whole of creation is shown in the first letter in the Torah 13. The very first letter of the scriptures is The letter beit, from the word "house," refers to Y-hwuahs house:The Midrash states that the Divine motivation for creation was that the Sacred One, Blessed Be He, desired a dwelling place in lower reality. The fulfillment of this desire begins with the creation of His Image, a Divine soul enclothed in a spirituall body, Ish (ishah) B'Rayshiyth ish Covenant-Adam BRIT-ish Covenant- being B'Rayshiyth The book of beginnings chiefly focuses on how Y-hwuah brings order out of chaos. This is portrayed through the creation account, through a restarting after a great deluge, and through the creation of the people of Ysra'al after yet another setback. The rest of Scripture indeed shows how every time we reintroduce chaos and confusion back into the mix, Y-hwuah makes a way to restore order. The purpose in it has always been so He could have relationship with the people He made in His image. As we bear this simple truth in mind, it brings clarity to the often-complex themes that run through t...