A Contrast Of Kingdoms

Exodus chapter 20




Today we are walking in: A Contrast Of Kingdoms




Today we look to the word: RESTORE- H8421- to come back; specifically to reply:—answer, restore, return (an answer).


The Torah testifies………….


Genesis 40:13
Yet within three days shall Pharaoh lift up thine head, and restore H8421 thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler.






The Prophets proclaim………….


Joel 2:25
And I will restore H8421 to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.








The Writings witness…….


Psalm 51:12
Restore H8421 unto me the joy of thy salvation; and uphold me with thy free spirit.










A CONTRAST OF KINGDOMS


The buses lined the streets of the small town, bringing tourists from far and near to visit and photograph the little wooden house. Many traveled over seas to see this antique structure that had no architectural relationship to the modern concrete jungle that surrounded it. It looked like a slice of history served on the streets of the 21st century. It had now become the source of new tourist dollars for the staggering local economy and provided much needed jobs for the citizens of this small town.


However, it wasn’t that long ago that this same old house was falling apart, dilapidated and an eyesore. Its walls held many memories and stories of the great past of the city. Some of the citizens demanded that it be taken down because it was affecting the real estate value of their properties. However, an old man who looked and acted almost as old as the little house began a petition to save the quaint little structure. Finally, he gained enough support to qualify the structure for the city conservation and preservation and antiquities act, and so began the long journey of restoration of this masterpiece of historical architecture.


Being a visitor to the city, I wanted to meet the old man and requested my driver take me to his house so I might hear the full story of the salvation of the condemned house.


A LESSON IN RESTORATION


As the car pulled up to the fence surrounding the old wooden house with the paint peeling, three dogs ran out to meet us with unexpectedly friendly barks. The old man sitting in his creaky rocking chair beckoned to us as if he had been waiting for us for years. I stepped onto the porch and sat on an old crate he provided for us to rest. After I introduced myself, he asked what was our interest in the house. I asked him to tell me how he saved that house from impending destruction. With a twinkle in his eyes, he gathered his thoughts and proceeded to take me on a mental journey that held my attention like a child hearing a tale for the first time.


He spoke fondly of the history of this little old house and of his childhood experiences with its life. When I asked him about the restoration process, he told me a story I will never forget. He said that the house was a genuine restoration. “What do you mean by genuine restoration?” I asked. “Well,” he replied, “You see, some so-called restorations are not genuine because they substitute materials for the original.” Then gesturing toward the city square, he said, “But that project is genuine restoration because the architects went back to the archives and located the original drawings, then used the exact same materials for every part of the restoration reconstruction. In fact, the little house looks just like it did the day it was built.”


“So true restoration requires the original plans and materials to be complete and genuine,” I asked. “Absolutely! This is why the value of the restored house is worth more than the towering skyscrapers surrounding it,” answered the old man. I left that porch that day with a greater appreciation for the complicated process called restoration and also understood more fully the great restoration program the Creator has been executing on this earth.


The divine strategy devised by the all-wise Creator follows the same principle as that of the old man’s story. The loss of heaven’s Kingdom on earth through Adam’s disobedient act and, subsequently, the loss of its earthly envoy, the Ruach Hackodesh, demanded restoration. This required a heavenly program for earth preservation. This program became known as the redemptive work of The Most High Yah. The goal of the program is the recovery and reestablishment of the Kingdom of heaven on earth and the reinstatement of mankind as its legal kingly representative.


The divine strategy was the return of the original Adam to earth to reconstruct the old Adam that had failed. The means would be the coming of the Messiah King to redeem, restore and reconnect man back to heaven’s government once again. This promise of a royal seed in Genesis 3:15 established the coming of The Most High Yah in the flesh as a legal redeemer with all the rights to enter earth’s realm to achieve this goal.


This declaration was known as “the promise” and activated the long historical expectation of a Messiah king destined to redeem all men and restore them back to their kingly position.


This process included the calling and appointment of a specific line through which this great king would come. Divine prerogative then chose an obedient man named Abraham (Genesis 12:1-4) to whom the promise was given of the coming of the Kingdom seed to redeem and restore, not just his nation, but all the nations of the world of mankind.


I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Gen. 12:2-3).


MISUNDERSTANDING THE MESSAGE AND THE METHOD


The greatest danger in life is the misconstruing of a concept. A careful study of the promise will show that the promise was made “to” the nations “through” Abraham. This promise was the material for the introduction of prophets to the world. All the prophets of the Old Testament were raised up primarily to continually proclaim this promise of the coming messianic king, who would restore the Kingdom our father, Adam, lost.


Abraham had a son of promise as promised, Isaac, who had two sons named Jacob and Esau. Jacob was chosen by The Most High Yah to be the line for the seed of the messiah king and his name was changed by The Most High Yah Himself to Israel, which means “prince with The Most High Yah.” Perhaps this was to confirm the royal line of descendants. Israel had 12 sons who became known as the 12 tribes or clans of Israel and collectively as the Israelites.


The Hebrews or Israelites were reminded of the promise from generation to generation, that the Messiah king would come and through Him all the nations of the earth would be blessed. However, they as a people misunderstood the promise and made themselves the object of the promise rather than the conduit. The Most High Yah had promised Abraham that the Messiah would come through his seed to redeem the world, but the Israelites used the choice of their line as a distinguishing factor to separate themselves from the very people they were to serve.


They developed a self-centered religion that condemned the world to which they were appointed to deliver the Redeemer, rather than The Most High Yah’s intention of a Kingdom of heaven on earth. Israel became the masters of misinformation.


This error has left scars throughout history and continues to feed the remnant of Judaism today. This is where the religion of Judaism was born, causing the reactionary development of many other religions of today. Over the past 3,000 years, the message of the Kingdom was gradually buried in the graveyard of religion.


THE PROMISE OF KINGDOM REDISCOVERY


The Old Testament is earth’s file of heaven’s record of the promise of the coming of the King and the Kingdom. All the prophecies were about His arrival and what He would bring; the laws given to Moses foreshadowed the laws and principles of the Kingdom. There are thousands of references to this specific announcement and a few are worth reviewing:


Moses predicted it:


The Lord your The Most High Yah will raise up for you a prophet like me from among your own brothers. You must listen to Him (Deut. 18:15).


David spoke of the Kingdom:

Your kingdom is an everlasting kingdom, and Your dominion endures through all generations (Ps. 145:13).


Isaiah saw the coming of the King and the Kingdom in detail:

For to us a child is born, to us a son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty The Most High Yah, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this (Isa. 9:6-7).


Daniel saw the King and the Kingdom in graphic detail:

In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed (Dan. 7:13- 14).


So he told me and gave me the interpretation of these things: “The four great beasts are four kingdoms that will rise from the earth. But the saints of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever” (Dan. 7:16b-18).


As I watched, this horn was waging war against the saints and defeating them, until the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom (Dan. 7:21-22).


But the court will sit, and his power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey Him. This is the end of the matter. I, Daniel, was deeply troubled by my thoughts, and my face turned pale, but I kept the matter to myself (Dan. 7:26- 28).


It is incredible to read these few scriptures and see, without a doubt, that the message of the Bible is about the coming of a kingdom, not a religion. However, the announcement of the Old Testament was about the coming of a prophet who would prepare the way and introduce the Messiah-King to the world personally. This was referring to John the Baptist. Let’s read the prophecy from Malachi:


Remember the law of my servant Moses, the decrees and laws I gave him at Horeb for all Israel. See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse (Mal. 4:4-6).


So we see that the restoration plan of The Most High Yah was in motion from its earliest announcement to the adversary in Genesis, chapter 3. The prophecy stated that He would come and prepare the people for the entrance of the King and the Kingdom.

Rediscovering The Kingdom Concept!!!!!

Exodus chapter 20




Today we are walking in: Rediscovering The Kingdom Concept




Today we look to the word-KINGDOM- H4467 mamlâkâh, (mam-law-kaw') -dominion, (abstractly) the estate (rule) or (concretely) the country (realm):—kingdom, king's, reign, royal




The Torah testifies...............


Deuteronomy 17:18


And it shall be, when he sitteth upon the throne of his kingdom, H4467 that he shall write him a copy of this law in a book out of that which is before the priests the Levites:




The prophets proclaim..................


1 Samuel 10:18


And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, H4467 and of them that oppressed you:




The writings bear witness...........................


1 Kings 9:5


Then I will establish the throne of thy kingdom H4467 upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.






At the beginning of this teaching we talked about the power and importance of concepts when attempting to understand and communicate our ideas. It is most important to note that The Most High Yah the Creator chose the concept of a kingdom to communicate His purpose, will and plan for mankind and earth to us. The message of the Bible is primarily and obviously about a Kingdom. If you do not understand kingdoms, it is impossible for you to understand the Bible and its message.


However, over the past 2,000 years the true concept of kingdom has been lost, especially since the advent of modern governments built on new concepts of governing, e.g., democracy, socialism, communism, and dictatorships.


For the most part, people in the Western world know very little about kingdom and the concept of royalty and monarchy.


This is further compounded by the idea that kingdoms are designed to elevate one family above all families and subjugate and oppress citizens.


While it is true that many kingdoms have dark histories of atrocities and oppression, prospering at the expense of the dignity and value of their citizens, the original concept of kingdom as introduced by The Most High Yah Himself, stands alone as the perfect prototype of government built on righteous judgment. All the kingdoms of the earth were mere attempts to imitate this perfect Kingdom. Today our modern democracies are attempts to achieve the goals of the perfect kingdom, without the necessary raw material—the Ruach Hackodesh.


Added to this confusion, and even ignorance, concerning kingdom, religion has further diverted our understanding by converting the message of the Kingdom of The Most High Yah into a moral belief system. The result is that religion has become an end in itself, distinguishing itself from the Kingdom concept with pride. In fact, many religions take pride in the separation of religion and state and see the two as opposing entities with no common relationship. The dilemma is that the Kingdom is a state government with all the characteristics of a state.


Yahusha came to earth to restore what Adam lost, and He brought a kingdom message. Yahusha came to reestablish the government of The Most High Yah on earth and to reinstate His earthly kings to their rightful place of dominion. Adam lost a kingdom, not a religion, and therefore the redemptive work of the Creator would be the reestablishment of His Kingdom on earth. Let’s take a look at what a Kingdom entails, in order to better understand the message of Yahusha Hamachiach and the Bible.


WHAT IS A KINGDOM?


The kingdom concept was born in the heart of man, placed there by his Creator as the purpose for which he was created. Despite the fact that there were many types of kingdoms throughout history, there are certain characteristics common to all kingdoms. The Kingdom of The Most High Yah, according to Yahusha, also possesses these components. Here are some you will need to know in order to understand the concepts of Scripture. All kingdoms have:


• A King and Lord – a sovereign;

• A Territory – a domain;

• A Constitution – a royal covenant;

• A Citizenry – community of subjects;

• Law – acceptable principles;

• Privileges – rights and benefits;

• A Code of Ethics – acceptable lifestyle and conduct;

• An Army – security; and,

• A Commonwealth – economic security; and,

• A Social Culture – protocol and procedures.


The King is the embodiment of the kingdom, representing its glory and nature. Authority flows from the king and the word of the king is supreme.


The Territory is the domain over which the king exercises total authority. The territory and its resources and people are all personal property of the king. The king by right owns all and, therefore, is considered lord over all. The word Lord denotes ownership by right. Lord is only given to one who is sovereign owner. This is why the Scriptures declare, “The earth is the Lord’s and the fullness thereof; the world, and they that dwell therein.” (Ps. 24: 1KJV).


The Constitution is the covenant of a king with his citizenry and expresses the mind and will of the king for his citizens and the kingdom. It constitutes the intent of the sovereign for his people as well as containing the benefits and privileges of the kingdom. The constitution is the documented words of the king. The Bible contains the constitution of the Kingdom of The Most High Yah which details His will and mind for His citizens.


The Citizenry is the people that live under the rule of the king. Citizenship in a kingdom is not a right, but a privilege, and is a result of the king’s choice. The benefits and privileges of a kingdom are only accessible to citizens and, therefore, the favor of the king is always a privilege. Once one becomes a citizen of the kingdom, all the rights of citizenship are at the citizen’s pleasure. The king is obligated to care for and protect all of his citizens, and their welfare is a reflection on the king himself. The number one goal of a citizen in a kingdom is to submit to the king, seeking only to remain in right standing with him. This is called righteousness. This is why Yahusha said the priority of all men is to seek His kingdom.


But seek first His kingdom and His righteousness, and all these things will be given to you as well (Matt. 6:33).


The Law constitutes the standards and principles established by the king himself, by which his kingdom will function and be administered. The laws of a kingdom are to be obeyed by all, including foreigners residing in it. The laws of a kingdom are the way by which one is guaranteed access to the benefits of the king and the kingdom. Violations of kingdom law places one at odds with the king and thus interrupts the favorable position one enjoys with the king. The laws in a kingdom cannot be changed by the citizens, nor are they subject to a citizen referendum or debate. Simply put, the word of the king is law in His kingdom. Rebellion against the law is rebellion against the king. King David understood this principle of the royal word when he stated,

I will bow down toward Your holy temple and will praise Your name for Your love and Your faithfulness, for You have exalted above all things Your name and Your word (Ps. 138:2-3).


The Privileges are the benefits the king lavishes on his faithful citizens. This aspect of kingdom is very different from other forms of government. In a kingdom, citizenship is always desired by the people because, once you are in the kingdom, the king is personally responsible for you and all your needs. In addition, because the king owns everything within his kingdom, he can give to any citizen any or all of his wealth as he desires.


A Code of Ethics is the acceptable conduct of the citizens in the kingdom and their representation of the kingdom. This code includes moral standards, social relationships, personal conduct, attitude, attire and manner of life.


The Army is the kingdom’s system of securing its territory and protecting its citizens. It is important to understand that in a kingdom the citizens do not fight in the army, but enjoy the protection of the army. This is why, in the Kingdom of The Most High Yah, the Messengers are called the host of heaven. This word host means army and identifies the Messengers as the so-called military component of the Kingdom of heaven. This kingdom concept presents a challenge to our religious thinking of the Church as an army. A careful study of the biblical constitution of the word will show that the Church, as Yahusha established it, is not identified as an army but rather a citizenship, a family of sons and a nation.


He unleashed against them His hot anger, His wrath, indignation and hostility—a band of destroying angels (Ps. 78:49-50).


Praise the Lord, you His angels, you mighty ones who do His bidding, who obey His word. Praise the Lord, all His heavenly hosts, you His servants who do His will (Ps. 103:20-21).


So it will be at the end of the age. The Son of Man will send out His angels, and they will weed out of His kingdom everything that causes sin and all who do evil. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth (Matt. 13:40b-42).


A Commonwealth is the economic system of a kingdom which guarantees each citizen equal access to financial security. In a kingdom, the term commonwealth is used because the king’s desire is that all his citizens share and benefit from the wealth of the kingdom. The kingdom’s glory is in the happiness and health of its citizens.


Consider carefully the word of the King of the Kingdom of The Most High Yah, Yahusha Hamachiach,

Then Yahusha said to His disciples: “Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. Life is more than food, and the body more than clothes (Luke 12:22-24).


But seek His kingdom, and these things will be given to you as well. Do not be afraid, little flock, for your Father has been pleased to give you the kingdom (Luke 12:31-32).


The Social Culture is the environment created by the life and manners of the king and his citizens. This is the cultural aspect that separates and distinguishes the kingdom from all others around it. It is the culture that expresses the nature of the king, through the lifestyle of his citizens. This distinction in Kingdom culture is evidenced in the words of the Lord Yahusha, when He repeatedly said in the Book of Matthew, “you have heard it said... but I tell you,” (Matt. 5:21-22), and again, “it shall not be so among you” (Matt. 20: 26KJV). Kingdom social culture is supposed to be evident in our daily activities and encounters.


KINGDOM COMPONENTS


All kingdoms are comprised of a number of components necessary for them to function effectively. All kingdoms, including the Kingdom of The Most High Yah, have:


• A Health program – healing;

• An Education program – Teaching ministry of the Ruach Hackodesh;

• A Taxation system – Tithing;

• A central Communication system – Gifts of the Ruach;

• A Diplomatic Corps - Ambassadors of Hamachiach;

• A System of Administration – the Ministration of the Ruach through mankind called the Church; and,

• An Economy – a system of Giving and Receiving (seed time and harvest time).


A careful study of the biblical message and the presentation of the message of the Kingdom of heaven by Yahusha will illustrate the presence of all these components and characteristics of life in the Kingdom of The Most High Yah.


However, the most outstanding element distinguishing the Kingdom of The Most High Yah from every other kingdom is the concept that all of its citizens are relatives of the King, and are kings themselves. This was the message brought to earth by the Lord Yahusha Hamachiach.

Has Your Mindset Changed???!!!

Exodus chapter 20




Today we are walking in: Has Your Mindset Changed???!!!!




Today we look to the word-MIND-H3824 lebab--mind, knowledge, thinking, reflection, memory


The Torah testifies...............


Numbers 16:28


And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind H3824.




The prophets proclaim..................


Ezekiel 11:5


And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind H3824, every one of them.




The writings bear witness..........................


Lamentations 3:21


This I recall to my mind H3824, therefore have I hope.




BUILDING A KINGDOM MENTALITY


It all comes down to whether or not we have a Kingdom mentality. If you believe that you are supposed to follow all the time, then follow on; the world is full of people who will be more than happy to lead you. If, however, you detect the seed of leadership in you, if you see evidence of the dominion mandate in your spirit and commit yourself to follow it, nothing can stop you. That mandate is inside every one of us, for The Most High Yah put it there.

Long ago, I decided that no one on earth was born to rule over me; only The Most High Yah had that right and authority. He alone was qualified. Some people have observed that attitude in me and called it arrogance. I am not arrogant; I simply understand my rights and privileges as a Kingdom citizen.


As children of The Most High Yah saved by the blood of Yahashua, we have no reason to feel ashamed of who we are or to sell ourselves short. Instead, we should embrace our identity as beings created in the image of The Most High Yah. We are like our Father, and we should live accordingly, boldly claiming our rights as citizens of a heavenly Kingdom. There is no reason for us to walk around with our heads down and our shoulders drooped.


There should be confidence in our demeanor and a spring in our step. We are children of the King! His Kingdom belongs to us as well. Yahashua said, “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32). The Most High Yah gave us dominion over the earth, an awesome responsibility as well as a wonderful privilege. Let us not conduct ourselves like vagabonds, servants, or hired hands who have no personal interest or stake in the land, but as wise children giving careful and confident management of a realm that we stand to inherit one day.


THE RULERS BECOME THE RULED


When Adam and Eve disobeyed The Most High Yah, they did not lose heaven, but gave up their kingdom on earth. By listening to satan they committed high treason and surrendered their ruling authority. By abdicating their throne of dominion, they subjected all humans of succeeding generations to subjugation as slaves of the enemy. They who should have been deployed became employed by an evil taskmaster. The rulers became the ruled, the victors the victims, and the kings the subjects.


Yahashua told the parable of the prodigal son to explain to us what happened and to reveal the Father’s attitude toward us. The Most High Yah stands ready to welcome us home with open arms to completely restore our full status as sons and daughters. Our problem is that too often we accept only the contract that the prodigal son wanted—to be a servant in his father’s house.


We want to be servants of the Lord, and although that is certainly what we are as believers, there is so much more to our relationship than that. If we settle for just being His servants, we will miss out on much of the joy of knowing Hamachiach and the fullest and deepest aspects of Kingdom living. Too many of The Most High Yah’s people only know how to be “workers in the field” and don’t know what it means to be a “son in the house.”


Yahashua said, “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from My Father I have made known to you” (John 15:15).


Yahashua Hamachiach is our Savior by circumstance, but our elder Brother by a natural/spiritual genealogy.


Hebrews 2:11 says, “Both the One who makes men holy and those who are made holy are of the same family. So Yahashua is not ashamed to call them brothers.” So often, however, we tend to relate to Him as our Savior much more than as our big Brother.


Many people in today’s world, including many believers, are in a plight similar to that of the prodigal son, whose mentality was damaged by his time in the pigpen. Like him, they come from an environment that makes it difficult to believe that they can ever become sons or daughters again. Here is The Most High Yah’s glorious truth: All people on earth—no matter who they are, where they live, or what they have done—are potential children of The Most High Yah and Kingdom citizens. Lost children are still children. That is why the gospel of the Kingdom is such good news; it is a message sent from Daddy to all His children telling them that they can return home to the Kingdom and once again be sons and daughters in their full right.


Upon his son’s return, the father in Yahashua’ parable called first for a ring to be put on his son’s hand. The ring was the symbol of sonship and authority in the family. Once the young man had the ring, it meant that everything else in his father’s house was his as well. Hamachiach came to earth, died on the cross, and rose from the dead to put a ring of sonship on everyone’s finger to bring us back into fellowship with our Father so that we might assume our rightful place as His children and as citizens in His Kingdom.


For many of us, taking that step will require first a change or renewing of our minds to get rid of “pigpen thinking.” Consider Paul’s words to the Roman believers:

Therefore, I urge you, brothers, in view of The Most High Yah’s mercy, to offer your bodies as living sacrifices, holy and pleasing to The Most High Yah—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what The Most High Yah’s will is—His good, pleasing and perfect will (Rom. 12:1-2, NIV).


HEBREW, BUT NOT CONVERTED


Even though Paul was addressing believers—people who had placed their faith and trust in Yahashua Hamachiach as Savior and Lord—many of his readers still needed to undergo a change of mindset. Although they were children of The Most High Yah by faith, they were still caught up in a “pigpen” mentality of thinking like slaves.


This is a truth we need to consider carefully today. It is possible for a person to be “Hebrew” but not “converted.” Salvation takes place instantly; it is a spiritual transaction in which our sins are cleansed by the blood of Yahashua as we trust Him in faith.


Conversion, on the other hand, can take a lifetime as we learn how to think, live, and act as children of The Most High Yah. It is like moving suddenly from a dilapidated shack into a mansion; we bring all our old habits and “shack” mentality with us, and they change only gradually over time.


When Paul says that we should “offer [our] bodies as living sacrifices,” he is telling us to bring our bodies under management—to get them under control. Stop drinking or stealing or smoking or lying or doing drugs. Stop engaging in illicit and immoral sexual activity. Stop playing around with pornography. Break off unhealthy relationships. Bring our bodies under subjection. Keep our bodies and minds pure.


It is important that we learn to manage our body and get it in order because it is our legal house. If we lose it, we cannot do anything else. We can’t serve The Most High Yah effectively if we are addicted to tobacco or alcohol. We can’t fulfill our potential if by age 30 we are sick and have cancer in our lungs. The Lord cannot bless us if we are shacking up with someone or abusing our minds or bodies in any way, or living in any manner that is contrary to His revealed will. He wants us to bring our bodies under subjection and present them to Him as living sacrifices from which He can receive great glory and honor.


A CHANGE OF MIND


Paul says next that we need to “be transformed by the renewing of [our] mind.” What does he mean? His point is that even though as believers we have been born again, we still have a mental problem. We have the Holy Spirit, but not the spirit of the Holy Spirit. We have the anointing but not the spirit of the anointing. We need to change our thinking. The Greek word metamorphoo (from which comes the English word metamorphosis) literally means “to make a complete and total change.” The transformation that Paul talks about here involves a complete revolution of our mental state.


I had to fight this fight, too. For a long time after I became a believer, I loved The Most High Yah but complained because life in general seemed so terrible. I knew The Most High Yah was good, but wondered why everything bad seemed to be happening to me. It seemed as though wicked people all around me were making it and enjoying life and moving ahead, while I was stuck. I prayed and I fasted and believed The Most High Yah for the best, but things never seemed to change. Finally, I asked in despair, “The Most High Yah, what’s wrong here?”


“There’s nothing wrong with those wicked people,” He answered. “They are simply sons and daughters who do not yet know their Father. As for you, your problem is that although you are Hebrew, you are mentally damaged.”

I had to learn how to change my thinking, to think not like a loser and a nobody, but like a winner and a daughter of the Father. That’s what Paul is saying to all of us. We must learn to think like kings again, to lay hold of the spirit and attitude of kings. This is why Kingdom citizenship is really all about leadership.


It is about kingship and ruling a domain. It is not about being low, humble, and poor in the false, demeaning way that so many of us think. Kingdom citizenship is about recognizing our place and rights through Hamachiach as citizens of The Most High Yah’s Kingdom, and claiming those rights so that we can fulfill The Most High Yah’s Kingdom purpose in our world. It is about taking over again that which once was lost because of our sin and disobedience. Our Kingdom faith is about claiming and living out our dominion mandate.


CHAPTER ONE PRINCIPLES

• The Most High Yah’s original plan in creation was to extend His heavenly Kingdom on earth.

• The Most High Yah’s purpose was to establish a family of sons, not servants.

• The Most High Yah’s purpose was to establish a Kingdom of sons, not subjects.

• The Most High Yah’s purpose was to establish a commonwealth of citizens, not Christians.

• The Most High Yah’s purpose was to establish relationships, not religion.

• The Most High Yah’s original purpose and intent was to rule the seen from the unseen through the unseen living in the seen on the scene.

• Human beings were created to exercise dominion over the earth and all its creatures.


• The Most High Yah gave us rulership of the earth, not ownership.

• The Most High Yah will not do anything on earth without permission or access from those on earth to whom He gave dominion.

• The Most High Yah can do anything, but because He has given us the license, He can release on the earth only what we allow.

• The gospel of the Kingdom is good news: a message sent from Daddy to all His children telling them that they can return home to the Kingdom and once again be sons and daughters in their full right.


“The future of mankind is in his past.”

Kingdom Citizens Born To Rule, Not Be Ruled!!!!!

Exodus chapter 20




Today we are walking in: Kingdom Citizens Born To Rule, Not Be Ruled!!!!!!




Today we look to the word-RULER-H4910 mashal--to exercise dominion, to cause to rule




The Torah testifies...............




Genesis 45:8




So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler H4910 throughout all the land of Egypt.







The prophets proclaim..................




Isaiah 28:14




Wherefore hear the word of the LORD, ye scornful men, that rule H4910 this people which is in Jerusalem.










The writings bear witness...........................




Judges 8:23




And Gideon said unto them, I will not rule H4910 over you, neither shall my son rule H4910 over you: the LORD shall rule H4910 over you.




BORN TO RULE, NOT TO BE RULED




We were born to rule the earth—all of us. When we do not become who we were meant to be or fulfill our destiny, we open the door to a whole world of personal problems. Allowing ourselves to be dominated by our physical environment or by other people can result in things like high blood pressure and other physical problems and illnesses. It can even open the door to mental and emotional troubles.




Psalm 115 states it perfectly:

May the Lord make you increase, both you and your children. May you be blessed by the Lord, the Maker of heaven and earth. The highest heavens belong to the Lord, but the earth He has given to man (Ps. 115:14-16).




Verse 16 is an awesome verse. The phrase “the highest heavens” refers to the heavens above the stratosphere— the invisible world where The Most High Yah lives. Heaven is The Most High Yah’s realm, but He gave the earth to man, not in a deed of ownership, but as a lease agreement of proprietorship. Here the Bible tells us directly that heaven is not our territory.




Believers often talk about going to heaven when they die. The Most High Yah has made arrangements to make sure that we don’t stay there. If we stayed in heaven, The Most High Yah’s Word would fail, because He has plainly stated that He created us to have dominion over the earth. The Most High Yah’s Word can never fail:




As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is My word that goes out from My mouth: It will not return to Me empty, but will accomplish what I desire and achieve the purpose for which I sent it (Isa. 55:10-11).




If The Most High Yah says He created us to exercise dominion over the earth, then clearly we cannot stay in heaven. The Most High Yah’s purpose for us has always been that we dominate the earth. Our tendency in the Church is to over-focus on heaven. The King of the universe has given us an earthly mandate. That is why He has made arrangements to ensure that believers who die now will return to the earth with the Lord. The Most High Yah has even made arrangements for our new bodies: It’s called the resurrection.




THE LAW OF THE KING: MAN SHALL MANAGE PLANET EARTH




By The Most High Yah’s design and intention, we have dominion over the earth. This means that we are the managers, supervisors, rulers, governors, leaders, and stewards of this planet. Whatever happens here is our responsibility. The Most High Yah will hold us accountable for our stewardship.




Our authority in this realm is so complete that The Most High Yah Himself will not violate it. Now I know that this statement will cause some of you to wonder how I could make such a bold assertion. Isn’t The Most High Yah sovereign and can’t He do whatever He wants? In theory that is true, but just as the word of an earthly king is law and cannot be reversed, so the word of the King of the universe is law and cannot change. At this point let us take a look at one of the most important principles in the constitution of the Word of The Most High Yah concerning your creation and the program of The Most High Yah for your rulership-strategy on earth. In the Book of Genesis we have already seen that The Most High Yah established the law that man was granted absolute responsibility for the earth realm. Man was commissioned to rule over all of The Most High Yah’s creation. He was given the will, the wisdom, and the authority to carry out this command.




Then The Most High Yah said, “Let Us make man in Our image, in Our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground” (Gen. 1:26).




Two of the most important words ever spoken by the Creator are locked away in this verse, and they establish the nature of the relationship The Most High Yah desired with the earth realm. Those words are “let them.” By these words the Creator The Most High Yah established a law which gives only to mankind the legal authority to exercise dominion and control over earth. It is interesting to note that The Most High Yah did not say “let Us” but rather “let them.” If He had said “let Us,” then He would have provided access by Himself to earth anytime without violating His word and thus be co- ruler with man on the earth. But by stating “let them,” He locked Himself out of the earth as a spirit being without a body.




Why is this so important to understand? Because The Most High Yah is a spirit and when He speaks, His words become law. His integrity will not permit Him to violate or break His word; therefore, whatever He speaks becomes a law even unto The Most High Yah. He will never break His word nor violate His principles.




In this case, the result is that The Most High Yah in His sovereignty has decided to delegate authority and dominion in the earth to mankind—a spirit in a body. This is why The Most High Yah cannot do anything on earth without the cooperation of a human. Man is The Most High Yah’s legal agency and access to earth.




The Most High Yah is and remains absolutely sovereign, but He has chosen to limit His activity or intervention on the earth to that which we, the proprietors, give Him permission to do. The way we grant that permission is through prayer.




I offer you two biblical stories that illustrate my premise. The first comes from an event that happened in ancient Babylon. In the sixth chapter of Daniel, King Darius of the Medes and Persians was seduced by evil men to make a king’s decree. The king issued a statute and established a law that no one could petition any other The Most High Yah or he would be thrown into a den of hungry lions. It is important that kings consider carefully their decrees and the implications of those decrees because once they are made they cannot be reversed.




Now, O king, establish the injunction and sign the document so that it may not be changed, according to the law of the Medes and Persians, which may not be revoked (Dan. 6:8, NAS).




We all know the story very well. There was no way that Daniel could submit to this decree and was caught in the action of worshiping the The Most High Yah of Israel. When King Darius found out, he was deeply distressed and set out to save Daniel from his own decree. In the end, there was nothing he could do. It was the law of the king and could not be reversed even by the king himself.




The second story comes from the New Testament. Because of John the Baptist’s fiery condemnation of King Herod’s relationship with his brother’s wife, Herod had him arrested and put in prison. Herodias conspired against John and devised an evil scheme. Herodias’ daughter appeared at King Herod’s birthday party and danced very seductively before Herod and his guests. At the end of the dance, in a drunken state of seduction, Herod offered her anything she wanted, but he was stunned by her response as the young maiden asked for the head of John. Herod was grieved and overwhelmed but he knew he was trapped. He had made a decree and it could not be reversed.




THE MOST HIGH YAH NEEDS A BODY




This law of divine delegation creating human dominion over earth has made the body of man indispensable and a prerequisite for legal activity on earth. This is why The Most High Yah’s Spirit could not stop the fall of man, not because He was weak, powerless or impotent, but rather because He was faithful to His word. The fall of man, therefore, is in essence a result of the faithfulness of The Most High Yah. However, this is also why the promise of the Kingdom being taken from the adversary had to include and required the promise of the coming of the Spirit of The Most High Yah in a human body.




Bound by His own law, Father already had a plan worked out. He would introduce His own Son into the human equation. By the power of incarnation The Most High Yah would circumvent His own law. Through Yahashua, The Most High Yah could accomplish His will. Throughout the life of Yahashua we see His commitment to the will of the Father.




Yahashua therefore answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.” So Yahashua said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me” (John 5:19; 8:28 NAS).




The Most High Yah needs a body to get His will done on earth. Through Yahashua He got that body and now through the indwelling of Hamachiach in us He can continue that work. During Yahashua’ earthly ministry He offered us various secret keys of the Kingdom. One of those keys is the power of prayer. By the power of prayer we can arrange to get The Most High Yah’s power into our earthly realm.




Yahashua told His disciples:




I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by My Father in heaven. For where two or three come together in My name, there am I with them (Matt. 18:18-20).




What Yahashua said to His disciples applies equally to all believers. When it comes to things in the earthly realm, heaven responds to what we do. Heaven binds what we bind and looses what we loose. In other words, The Most High Yah will not do anything on earth without permission or access from those on earth to whom He gave dominion. So if something we want to see on the earth is not happening, it is because we are not allowing it to happen. Prayer is important because it is our means of constantly granting The Most High Yah permission to “interfere” in the affairs of men on earth. The Most High Yah can do anything, but because He has given us the license, He can release on the earth only what we allow.




Augustine, an early Church Father, once wrote, “Without The Most High Yah we cannot, without us The Most High Yah will not.” This is a concise description of how our dominion mandate works. Without The Most High Yah’s power and Spirit, we have no chance of affecting the earth for the Kingdom of heaven. Without our agreement and permission through prayer, The Most High Yah will not interfere. But through His Son, the Lord Yahashua, and then subsequently through the Body of Hamachiach, The Most High Yah can intervene. In His sovereignty, The Most High Yah has seen to it that there have always been people on the earth who agree with His purpose and plan and through whom He can obtain access in order to accomplish His divine purposes in the earthly realm.




If we want The Most High Yah to keep on interfering, we need to keep on praying. Prayer is serious business. When we pray we are communicating with a divine government for whom we are ambassadors. Prayer is the medium through which we get our “faxes,” “e-mails,” and flow of information and resources from heaven, and through which The Most High Yah’s government gains access to act on the earth according to our faith and dominion authority.




A FALL SHOOK THE WORLD




The Most High Yah created mankind for dominion over the earth, but the fall of man disrupted and sabotaged that program. When Adam and Eve disobeyed The Most High Yah, they fell not from heaven but from dominion. HaSatan deceived Eve by promising her that if she ate from the fruit of the tree of the knowledge of good and evil (the tree The Most High Yah had placed off limits), her eyes would be opened and she would become like The Most High Yah. The problem was, she already was like The Most High Yah.




She and Adam were created in The Most High Yah’s image, and their power and authority in the earthly realm mirrored The Most High Yah’s in the heavenly realm.




The greatest weapon anyone can use against us is self- doubt. HaSatan used this weapon against Eve. By causing her to doubt herself, he opened the door for her to begin doubting The Most High Yah as well. Self-doubt involves low self-esteem, a negative self-concept, and a low sense of personal worth and value. If this is the way we see ourselves, it can lead us to doubt the character and qualities of the The Most High Yah who (we suppose) made us that way.




With this kind of mindset, it is no surprise that we end up thinking of ourselves as doubters rather than believers, losers rather than winners, followers rather than leaders, and subjects rather than sons. We have been so conditioned by our past, our culture, and our environment that we have lost sight of who we really are. Instead of taking our seat at the family dinner table, we content ourselves with eating in the servants’ quarters because we believe that is all we are entitled to. Our attitude should be that no matter where we are right now or what are our current circumstances, eventually we are going to be in charge. What we need is an entirely new mentality.

THE DYNAMICS OF TESHUVAH PART 3!!!!!

Song of Solomon chapter 2

Psalm chapter 27




Today we look to the word- RETURN- H7725 shuv--to turn back, return, to bring back, to be returned, be restored, be brought back






The Torah testifies...............




Genesis 3:19

In the sweat of thy face shalt thou eat bread, till thou return H7725 unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. H7725






The prophets proclaim..................




Hosea 5:15

I will go and return H7725 to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.







The writings bear witness...........................





2 Chronicles 30:9

For if ye turn again H7725 unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again H7725 into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return H7725 unto him.




The Disposition of the Ba'al Teshuvah
Teshuvah is essentially in the heart, in the mind. It is related to the faculty of binah, understanding.
There cannot be teshuvah without a consciousness of reality: understanding what is required. Recognition of one's status. Introspection. Searing soul-searching. Honest self-evaluation that opens the eyes of the mind and causes a profound sense of embarrassment: How could I have acted so foolishly? How could I have been so blind and dumb in the face of the Most High, the Omnipresent "Who in His goodness renews each day, continuously, the work of Creation?" How could I forsake the Ultimate, the Absolute, for some transient illusion? As the prophet laments: "My people have committed two evils: they have forsaken Me, the Fountain of Living Waters, to hew for themselves cisterns, broken cisterns that hold no water!"
Teshuvah is directly related to bushah-shame, embarrassment.
The Hebrew word teshuvah contains the letters of boshet; transposing the letters of shuvah (return), offers the word busha (shame). For bushah is an indication of teshuva.
Bushah, a sense of shame, flows from an illuminating grasp of reality. It is the proof of true regret over, and of a break with, the past. It is identical with teshuvah. To achieve that level is assurance of forgiveness: He who commits a sin and is ashamed of it, all his sins are forgiven him!
It takes understanding to do teshuvah:
"His heart shall understand, and he will return, and it shall be healed for him." That is why first we pray: "...bestow upon us wisdom, understanding and knowledge," and only then: "bring us back to You in complete teshuvah."
Wisdom, understanding, knowledge, are prerequisites for teshuvah.
It takes knowledge to separate right from wrong. Only the wise know to distinguish between holy and profane, between pure and impure. Thus teshuvah is identical with binah.
The ba'al teshuvah becomes aware that sin is a partition between The Most High and man. Sin disturbs the balance of the universe, sundering its unity. "He who transgresses the precepts of the Torah causes a defect, as it were, above; a defect below; a defect in himself; a defect to all worlds."
The word teshuvah can be read as tashuv-hey - returning, restoring the hey.....for when man sins he causes the letter hey to be removed from the Divine Name.
The Divine Name, the manifestation of The Most High-likeness, is no longer whole. The hey has been severed, leaving the other three letters to spell hoy, the Biblical exclamation for woe.
(The word teshuvah is divisible into these two components: tashuv-hey. Note that the letter hey represents the physical world: this world was created with the hey, because it is like an exedra (closed on three sides and open on the fourth), and whosoever wishes to go astray may do so (has the choice to let himself fall through the open bottom of the hey).
And why is the `leg' of the hey suspended (leaving an opening at the side, from above)? To indicate that whosoever repents is permitted to re-enter.)
"Woe to them that call evil good, and good evil.... woe to them that they are wise in their own eyes....." In turn, "he who does teshuvah causes the hey to be restored...and the redemption depends on this."
Teshuvah restores the hey, which to makes complete again the Holy Name, re-establishes unity, frees the soul.
"Teshuvah corrects everything - it rectifies above, rectifies below, rectifies the penitent, rectifies the whole universe."
The bushah of teshuvah relates only initially to the past. It develops further into an awareness of personal insignificance in the presence of Divine Majesty. On this higher level it signifies bitul ha-yesh (total self-negation). It diverts one's sights from concern with self to concern with the Ultimate. Thus it ignites a consuming desire to be restored to and absorbed in the Divine Presence: "My soul thirsts for The Most High, for the living The Most High - when shall I come and be seen in the Presence of The Most High...."
"Oh The Most High, You are The Most High, I seek You earnestly. My soul thirsts for You, my flesh longs for You, in a dry and weary land without water.... or Your loving-kindness is better than life......"
This longing of the ba'al teshuvah is more intense than that of the tzaddik, the saint who never sinned. Having been removed from The Most High-likeliness, the ba'al teshuvah wants to make up for lost time, for lost opportunities.
The energy and passion once expended on nonsense and improprieties are now directed, in ever-increasing measure, towards good. He reaches out with all strength, and thus prompted, leaps to levels unattainable by the tzaddik.
His former transgressions, now responsible for his efforts and achievements, are thus sublimated. His descent, in effect, generated his ascent. The former sins are thus converted into veritable merits.
The status requiring teshuvah is coupled with grief, heart-breaking remorse. The possibility of teshuvah generates hope, faith, confidence: "The heart being firm and certain in The Most High that He desires to show kindness, and is gracious and compassionate, generously forgiving the instant one pleads for His forgiveness and atonement. Not the faintest vestige of doubt dilutes this absolute conviction." Teshuvah is thus marked by great joy as well.
Joy is not only a motivating force for the act of teshuvah, but also a necessary result of it.
For every step away from sin is a step closer to virtue.
Every move away from the darkness of evil is a move closer to the light of goodness, coming ever closer to The Most High.
This fact must fill the heart with joy, a true and encompassing joy and happiness, even as the lost child rejoices in having found the way home.
Indeed, this deep sense of joy, filling one's whole being, is the very test and proof of sincere teshuvah.


The Universality of Teshuvah
The conventional translation for teshuvah is repentance. This, however, is but one aspect, the aspect related to error, to sins of omission or commission.
The literal and real translation is "return." Return implies a two-fold movement. There is a source of origin from which one moved away and to which one wants to return.
The descent of the soul into this world is a move away.
Regardless of the lofty purposes to be achieved, the sublime goals to be attained, the fact remains that it is an exile. For the soul in its pristine state is bound up and absorbed in its source, in the very "bond of life with The Most High."
From this Place of Glory, the manifest Presence of The Most High, the soul is vested in a physical body, related to matter, exposed to and involved with the very converse of spirituality, of holiness.
To retain that original identity, to regain that original bond, that is the ultimate meaning of teshuvah. "And the spirit returns unto The Most High who gave it."
Teshuvah tata'a, the lower level of teshuvah, is rectification, an erasure of the past.
On a higher level, teshuvah is "coming home," a reunion. The child separated and lost, driven to return with a consuming passion, pleads: "It is Your countenance, The Most High, that I seek! Do not conceal Your countenance from me!"
The innermost point of the heart longs for Divinity so intensely that "his soul is bonded to the love of The Most High, continuously enraptured by it like the love-sick whose mind is never free from his passion.... and as Solomon expressed allegorically: `For I am sick with love.'
This higher sense of teshuvah - teshuvah ila'a, supreme teshuvah - relates to the tzaddik, the faultless, as well.
The Torah is given to all of Israel, to every Hebrew. Nothing in Torah is unnecessary. Nothing in Torah is the exclusive heritage of some only. Everything in Torah speaks to every individual, relates to every one. It is only by way of the whole Torah that anyone can become a whole person. Every mitzvah serves its purpose. Every instruction is directly relevant to the macrocosm of the universe and the microcosm of every man.
Teshuvah is an integral part of Torah.
It manifests itself in numerous precepts and instructions.
"Every one of the prophets charged the people concerning teshuvah." Teshuvah thus must relate to the righteous, to the saint, no less than to the sinner. Alternatively, the righteous would be missing out on a significant part of Torah. Teshuvah ila'a thus relates to the tzaddik as well.
Teshuvah ila'a reaches where a normative ascent, a behavior that is faultless yet gradual and normative, cannot reach. It moves man to jump, to leap, blinding him to everything but his objective, disregarding all and any obstacles in the pursuit and attainment of the ultimate goal. In this context the tzaddik, too, becomes a ba'al teshuvah, "one possessed of teshuvah," a personification of teshuvah.
Teshuvah ila'a does not mean a withdrawal of man from the world.
It reveals The Most High *IN* the world: omnipresence in the most literal sense, an encompassing awareness and a penetrating consciousness of the reality and presence of The Most High.
"To cleave unto Him, for He is your life;" ..."there is nothing else beside Him."
There is a total negation of ego, a total submersion of personal will in the Supreme Will. Not two entities brought together, but absorption and union to the point of unity.
"This mitzvah which I command you this day is not beyond your reach nor is it far off...." Generally, this verse refers to the entire Torah.
In context with the preceding passage it is also interpreted to refer specifically to the principle of teshuvah. "Even if your outcasts be in the outermost parts of Heaven"... and you are under the power of the nations, you can yet return unto The Most High and do "according to all that I command you this day." For teshuvah "is not beyond reach nor is it far off," but "it is exceedingly near to you, in your mouth and in your heart to do it."
"One hour of bliss in the World to Come is better than all the life of this world." Yet "one hour of teshuvah and good deeds in *THIS* world is better than all the life in the World to Come!"
"Well," said the Most High says, "do teshuvah, and the rest will follow of itself!"

THE DYNAMICS OF TESHUVAH PART 2!!!!!!

Song of Solomon chapter 1

Psalm chapter 27




Today we look to the word-MIND-H3824 lebab--mind, knowledge, thinking, reflection, memory











The Torah testifies...............






Deuteronomy 30:1




And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind H3824 among all the nations, whither the LORD thy God hath driven thee,










The prophets proclaim..................






1 Samuel 2:35




And I will raise me up a faithful priest, that shall do according to that which is in mine heart H3824 and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.













The writings bear witness..........................






1 Chronicles 22:7




And David said to Solomon, My son, as for me, it was in my mind H3824 to build an house unto the name of the LORD my God:




The Power of Teshuvah
As for the wicked man, if he should return from all his sins that he committed and guard all my decrees, and do justice and righteousness, he shall surely live, he shall not die. All his transgressions which he committed will not be remembered against him....Do I then desire the death of the wicked, says The Most High, the Eternal One, is it not rather his return from his ways, that he may live? (Ezekiel 18)


Teshuvah is a principle indispensable to relationships, indispensable to the existence of individuals living in the Torah. For it is impossible for man not to sin and err - either by erroneously adopting an opinion or moral quality which in truth is not commendable, or else by being overcome by passion and anger.


If man were to believe that this fracture can never be remedied, he would persist in his error and perhaps even add to his disobedience.


The belief in teshuvah, however, leads him to improvement, to come to a state that is better, nearer to perfection, than that which obtained before he sinned. That is why the Torah prescribes many actions that are meant to establish this correct and very useful principle of teshuvah."


Without teshuvah the world could not endure. Without teshuvah man could not but despair, crushed by the burden of his errors. Torah is the foundation of the universe, it assures and sustains its existence. Teshuvah insures its survival.


The power of teshuvah is overawing.


There is absolutely nothing that stands in the way of teshuvah. The thread of teshuvah is woven throughout the whole tapestry of Torah, of our tradition. It is not simply a mitzvah, one of 613 channels to tie us to The Most High. It is a general, all-comprehensive principle, the backbone of relationship with the King of kings!


There is no sin that cannot be mended and remedied by teshuvah.
Teshuvah removes a burdensome past and opens the door to a new future. It means renewal, rebirth.


The ba'al teshuvah becomes a different, a new, person.


It is much more than correction, more than modification.


Teshuvah elevates to a status even higher than the one prior to all sin. Even the perfectly righteous are surpassed by the ba'al teshuvah.


Sin is time-consuming.


It is an evolutionary process. Man does not fall at once, suddenly. He is trapped by one wrong act or attitude, often seemingly innocuous, which leads to another. When failing to recognize and stop this process, a chain reaction is set into motion and leads to the mire of evil.


Teshuvah, however, even in the worst of cases, is immediate.


"Ba'alai teshuvah are explamentory. For in the span of one instant they draw close to the Most High, more so than the perfectly righteous who draw near, over the span of many years!"


As teshuvah is not part of a gradual process and development, it is not subject to any order, to the "bureaucracy" of a normative procedure.


It is a jump, a leap. A momentary decision to tear oneself away. One turn. One thought.


And thus it affects even law, justice: When someone betrothes a woman on condition that "I am a tzaddik, a righteous person without sin," the betrothal is valid and binding even if he was known to be absolutely wicked. How so? Because at that very moment of proposal he may have meditated teshuvah in his mind!


The single thought, the momentary meditation of teshuvah, is sufficient to move man from the greatest depths to the greatest heights.


Just one thought, indeed; for the essence of teshuvah is in the mind, in the heart. It is a mental decision, an act of consciousness, awareness, commitment.


The Nature of Teshuvah
Where does the enormous potency of teshuvah come from? How can it erase the past, change the present, mold the future-recreate, as it were?


The power of teshuvah derives from its transcendent nature.


Like Torah, teshuvah preceded the Creation. It is not part of the world, of Creation, of a creative process. It is beyond time, beyond space, rooted in infinity. In the sphere of infinity, past and present fade into oblivion.


Teshuvah is in the heart, in the mind. One thought of teshuvah is enough. For thought, the mind, is not restricted by the limitations of the body.


The mind can traverse the universe in seconds. And the mind-machshavah, thought-is man, the essence of man. Man is where his thoughts are.


Fasting, self-mortification, may be means through which man expresses remorse. They may be acts of purification, of self-cleansing. But they do not constitute teshuvah. Teshuvat hamishkal, penance commensurate to the sin, "to balance the scales," is important. So is teshuvat hageder, the voluntary erection of protective "fences" to avoid trespassing.


Empirical reality may dictate such modes of behavior corresponding to certain forms of weakness. However, these deal with symptoms only.


They relate to specific acts that constitute the external manifestation of sin. They do not touch sin itself. They do not tackle the root and source from which sin grows. That root and source is in the mind, in the heart: ignorance, carelessness, neglect, wrong attitudes, egocentricity, self-justification.
Just as sin is rooted in man's will and mind, so must teshuvah be rooted in man's will and mind.


"He who sets his heart on becoming purified (from ritual defilement) becomes pure as soon as he has immersed himself (in the waters of a mikveh), though nothing new has befallen his body. So, too, it is with one who sets his heart on cleansing himself from the impurities that beset man's soul - namely, wrongful thoughts and false convictions: as soon as he consents in his heart to withdraw from those counsels and brings his soul into the waters of reason, he is pure."


(Note the analogy between teshuvah and the purifying waters of a mikveh).
The Midrash goes a step further: teshuvah is more than a mikveh; it is like the sea, immersion in which also effects purification. A mikveh is subject to limitations of time and space. It is limited to a distinct location (a building), and is not always accessible or available. The sea, however, transcends these limitations: it is always accessible and available, if not in one particular spot then in another.


"Teshuvah is like the sea which is never barred, so that whoever desires to bathe in it can do so whenever he desires."


The tragedy of sin is not so much the transgression itself, to succumb to temptation, for "there is no man on earth..... that he never sins."


The real tragedy, the ultimate sin, is the failure to judge oneself, the failure to do teshuvah, "he has left off to contemplate to do good....does not abhor evil."


Better one self-reproach in the heart of man than numerous lashings.


As the bacteria, poisonous and infectious, are eliminated, their symptoms and outgrowths will disappear as well. And as sins cease, sinners will be no more. Thus teshuvah, the teshuvah that deals with the essence of sin, brings healing into the world.


This is not to understate the external symptoms of sin. For with every transgression "man acquires a kateigar, a prosecutor, against himself." The act of sin assumes reality. It clings to man, it attaches itself to him - leading him further astray in this world only to accuse him later in the hereafter.


On the other hand, everything in Creation is categorized in terms of matter and form (body and soul). The act of sin, its external manifestation, is the matter (the body) of sin, which creates the kateigar. The underlying thought, the intent, the will or passion that generated the transgression, is the form (the soul) that animates and sustains that body.


Self-mortification attacks that body and may destroy that matter. But only a change of heart, conscious remorse, is able to confront its form, its soul.
Only the elimination of the thought, intent and desire that caused the sin, will eliminate the soul of the kateigar. And when deprived of its soul, the kateigar ceases to exist.


Thus "rend your heart and not your garments, and return unto The Most High, The Most High, for He is gracious and compassionate, long-suffering and abounding in kindness....." When rending the heart in teshuvah there is no need to rend one's garments

THE DYNAMICS OF TESHUVAH!!!!

Song of Solomon chapter 8

Psalm chapter 27




Today we look to the word- RETURN- H7725 shuv--to turn back, return, to bring back, to be returned, be restored, be brought back






The Torah testifies...............




Genesis 3:19

In the sweat of thy face shalt thou eat bread, till thou return H7725 unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. H7725






The prophets proclaim..................




Hosea 5:15

I will go and return H7725 to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.







The writings bear witness...........................





2 Chronicles 30:9

For if ye turn again H7725 unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again H7725 into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return H7725 unto him.
The Dynamics of Teshuva

"Most High, I am a sinner. I would like to return, to do teshuvah!" The Most High looked at the man before him. He did not understand what the man wanted. "So why don't you do teshuvah?" "Most High, I do not know how!" The Most High retorted. "How did you know to sin?" The remorseful sinner answered simply. "I acted, and then I realized that I had sinned." "Well," said the Most High, "the same applies to teshuvah, repent and the rest will follow of itself!"
Torah: The Ground Rules

Revelation is the foundation of a restored relationship.

Revelation constitutes the basic premises of the original relationship in the garden of Eden.




There is the Revealer. The Most High exists. He is real.

The Most High speaks to man. The Most High not only exists, He also cares. He is a personal, the Most High.



There is hashgachah (Divine Providence).



Because The Most High cares, like a loving and concerned parent cares for his child, He reveals to us what we should know about reality. He guides us and teaches us the way wherein we are to walk and the acts that we must do.



This is Torah, the "Tree of Life to those who hold fast to it." The Most High's word, the Revelation, is called Torah. For Torah means instruction; It instructs and reveals that which was hidden, unknown. It teaches man to walk in the right path. It counsels him how to return to his Abba.



Revelation, the Torah in all its immensity of 248 commandments and 365 prohibitions, is realistic. It is not alien to man and physical reality. It is not overlapped from without. It is not hidden from you nor far off. It is not in the heavens that you should say: Who shall go up for us to the heavens?




Neither is it beyond the sea that you should say, Who shall go over the sea for us? It is very close to you, in your mouth and in your heart that you may do it. Deuteronomy 30:12-13



Torah is not attached to the world. It precedes and transcends the world. It is the blueprint for Creation. The Holy One, The Most High, looked into the Torah and created the world.



The universe, man, all that exists, was created, fashioned and made on the basis of, and suited to, the contents and requirements of Torah. This allows for the possibility, and thus the demand, that man - every one of us - can live up to the obligations and ideals of Torah. (As our sages tell us "The Most High does not impose burdensome precepts upon His creatures; He comes to man according to his own strength...according to the ability of each individual.")



We are bound up with Torah in a reciprocal relationship.



As Torah is the blueprint for the universe, the universe reflects all components of Torah. And as it is with the whole, so it is with the rest of creation, with man.



The human body and the human soul reflect the 613 precepts: 248 organs corresponding to the 248 commandments; 365 veins corresponding to the 365 prohibitions.



Observance of the positive precepts animates the relative organs, attaches them to Divinity and elicits for them Divine illumination, vitality and energy.
Observance of the prohibitions protects the relative veins and vessels against contamination, against influences alien to their nature and purpose.




The Nature of Sin



Revelation, Torah, the life based upon it, constitutes morality, virtue, goodness. What constitutes sin?



On the simple level, sin means breaking the law, violating the Torah by acts of omission or commission. Our duties are spelled out clearly. The law is defined. To ignore the letter or the spirit of the law, let alone to violate it, that is sin.



On a deeper level, the meaning of sin is indicated in its Hebrew terminology. The general term for it is aveirah. It is of the root avar - to pass or cross over, to pass beyond. Aveirah means a trespass, a transgression, a stepping across the limits and boundaries of propriety to the "other side."
More specific words are chet, aavon, pesha.



Chet is of a root meaning to miss, to bear a loss. Aavon is of a root meaning to bend, twist, pervert. Pesha is of a root meaning to rebel.



Technically, legalistically, chet refers to inadvertent sins; aavon to conscious misdeeds; and pesha to malicious acts of rebellion.



Sin, thus, is a move away from the Most High, away from truth.



"Your sins separate you from The Most High" who is truly "your life." It separates us from Torah, our lifeline, that which attaches us to the source of our life and all blessings.
To neglect the commandments is to deprive ourselves of the illumination and vitality which their observance draws upon us, to forfeit an opportunity, to render ourselves deficient: chata'im, at a loss. To violate the prohibitions is to defile the body, to blemish the soul, to cause evil to become attached.



Sin offers man temporary gains, but it is altogether irrational, self-defeating. Attractive and sweet at the outset, but bitter in the end. Thus, "The Most High, the Holy One, is stounded: How is it possible that a person will sin?!"



"No person will commit a sin unless a spirit of folly has entered into him." Sin is an act of ignorance or foolishness. Invariably it can be traced to lack of knowledge, to negligence or carelessness. If premeditated, let alone an act of willful rebellion, it is outright stupidity. Either way, it is rooted in carelessness, in shortsightedness, in failure to think. It follows upon a blinding obsession with the here and now, egocentricity, self-righteousness.



The Principle of Teshuvah



The folly of sin derives from man's physical nature.



What is man? A composite of body and soul. The soul is spiritual. By its very nature it reaches out to, and strives for, spirituality. The body is material, and thus attracted to the allurements of its own elements, of matter. Yet these two are combined. The soul is removed from its "supernal peak to be vested in the lowly body.



This "descent" is for the purpose of an "ascent": to elevate and sublimate the physicality of the body and the matter to which it is related in its lifetime.



There is tension between body and soul, between matter (and the natural or animalistic life-force that animates and sustains it), and the neshamah, the sublime soul and spirit of man. But they are not irreconcilable.



The body per se is neither evil nor impure. It is potentiality: not- yet-holy, even as it is not-yet-profane.



Man's actions, the actions and behavior of the body-soul compound, determine its fall into the chambers of defilement or its ascent to be absorbed in holiness.



To succeed in elevating and transfering the body and its share in this world is an elevation for the soul as well. It is precisely the exposure to temptation, the risks of worldliness, the possibility of alternatives and the incumbent free will of man, that allow for achievement, for ultimate self-realization.



"The body of man is a wick, and the light (soul) is kindled above it......"The light on a man's head must have oil, that is, good deeds." The wick by itself is useless if not lit. The flame cannot burn in a vacuum; it cannot produce light nor cling to the wick without oil.



Torah and mitzvot, good deeds, unite the wick and the flame, the body and the soul, to actualize inherent potentiality, to produce a meaningful entity.
The neshamah, the soul, a spark of The Most High within us, fills us with practically unlimited potential. Man is granted the power to make of himself whatever he likes, in effect to determine his destiny.



The veracity of mundane temptation, however, is no less real. Sin crouches at the door.



Torah confronts this fact: "There is no man so righteous on earth that he does good and never sins."



If sin was final, the history of mankind would have begun and ended with Adam. The Creator took this into account.



The original intent was to create the world on the basis of strict justice. As The Most High foresaw that such a world could not endure, He caused the attribute of mercy to precede the attribute of justice and allied them.



"When the Most High, created the world, He consulted the Torah about creating man. Who said to Him: `The man You want to create will sin before You, he will provoke You to anger. If you will deal with him commensurate to his deeds, neither the world nor man will be able to exist before you!' The Most High then replied to the Torah: `Is it for nothing that I am called the Compassionate and Gracious The Most High, long-suffering?'



Thus, before creating the world, the the Most High, created teshuvah (repentance), and said to it: "I am about to create man in the world, but on condition that when they turn to you because of their sins, you shall be ready to erase their sins and to atone for them!"



Teshuvah thus is forever close at hand, and when man returns from his sins, this teshuvah returns to the Most High, and he atones for all - all judgments are suppressed and sweetened, and man is purified from his sins.
How is he purified from his sins?



By ascending with this teshuvah in proper manner.



When he returns before the Supreme King and prays from the depths of his heart, as it is written: "From the depths I call unto You, oh The Most High!"
Torah, the rules and regulations for life, preceded the world and served as its blueprint. These rules demand strict adherence. "But for the Torah, heaven and earth cannot endure, as it is said: `If not for My covenant by day and by night, I had not appointed the ordinances of heaven and earth.'"



Sin means to defeat the purpose of Creation, to deprive creation of all meaning. This must result in the world's reversion to nothingness. Thus the need for the attribute of mercy, of compassion.



Mercy means to recognize the legitimacy of justice, yet to show compassion, to forgive nonetheless.



Mercy means to recognize the valid demands of the law, but also to temper these demands by considering the fact that "the drive of man's heart is evil yet from his youth." It offers another chance. This is the principle of teshuvah.

THE KING IN THE FIELD!!!!!

Song of Solomon chapter 7

Psalm chapter 27




Today we are walking in: The King In The Field!!!




Today we look to the word-FIELD-H7704 sadeh--field, land, cultivated field, plain (opposed to mountain), land (opposed to sea)




The Torah testifies...............

Leviticus 17:5

To the end that the children of Israel may bring their sacrifices, which they offer in the open field, H7704 even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD.




The prophets proclaim..................

Ezekiel 17:24

And all the trees of the field H7704 shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.




The writings bear witness..........................

Ruth 2:22

And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. H7704




The King in the Field




“I Am My Beloved’s”




The name “Elul” is an acronym for the biblical phrase ani ledodi vedodi li—“I am my Beloved’s, and my Beloved is mine.” In other words, the intense love between The Most High Yah and the Hebrew people comes to the surface during Elul. This particular verse also indicates that during Elul, it is man who takes the initiative in his relationship with The Most High Yah.




This verse is contrasted with a similar verse,“My Beloved is mine, and I am His,” which reflects a different expression of this love relationship. “My Beloved is mine” suggests the initiative is taken by divine revelation, which then evokes a response from man. “I am my Beloved’s,” by contrast, suggests an expression of love initiated by man, to which The Most High Yah responds.




Is the Initiative Man’s or The Most High Yah’s?




In Torah, it describes the tightening of the bond between The Most High Yah and the Hebrew people in the month of Elul with the following parable:




Before a king enters his city, its inhabitants go out to greet him and receive him in the field. At that time, anyone who so desires is granted permission [and can] approach him and greet him. He receives them all pleasantly, and shows a smiling countenance to all . . .




This parable appears to contradict the direction suggested by the phrase, “I am my Beloved’s,” for the parable seems to indicate that in Elul it is The Most High Yah Who initiates the relationship, by revealing His Thirteen Attributes of Mercy. (The Torah explains that these Attributes refer to an unlimited expression of divine love.) In contrast, the verse “I am my Beloved’s” indicates that the initiative is taken by man.




In Torah, this difficulty is resolved by explaining that the revelation of the king in the field, i.e., the expression of the Thirteen Attributes of Mercy in the month of Elul, generates the potential for the initiative to be taken by man. Otherwise the people of the field, ordinary men whose spiritual attainments are modest, would be incapable of turning to The Most High Yah with the inspired commitment expressed by the phrase, “I am my Beloved’s.”




Though the potential is initially granted from above, the nurturing of the love relationship depends on man’s initiative. The revelation of the Thirteen Attributes of Mercy is merely a catalyst. In going out to the field, the king makes himself accessible to his people. It is the people, however, who take the step of turning to him.




Why the King Goes Into the Field




In Torah, the parable is further used to explain the difference between the revelation of the Thirteen Attributes of Mercy in the month of Elul, and the revelation of these attributes on Yom Kippur. On Yom Kippur, the king is in his palace; The Most High Yah reveals Himself in all His majesty. During Elul, however, the king is in the field; The Most High Yah reveals Himself at a level which can be apprehended by man within the framework of his mundane reality.




However, The Most High Yah descends to this level not only in order to make Himself accessible to man. Rather, to borrow the terms of the analogy, the king meets his people in the field because a field has intrinsic value.




A field is a place where grain grows. Growing grain and converting it into the food which sustains us requires a great deal of effort. And this effort symbolizes the full scope of our activities within our mundane sphere.




The value of these activities can be seen from the fact that most of our time is spent dealing with our material needs and earning the means by which to provide for them, as it is written,“Six days shall you work, and the seventh day shall be a Shabbat unto the The Most High, your Most High Yah.”




Faced with this state of affairs, we are inclined to wonder why The Most High Yah designed a world in which man is forced to involve himself primarily in material rather than in spiritual activities. The reason for this seemingly problematic apportioning of time is that it reflects the purpose of creation. The Most High Yah created the world so that He could have a “dwelling place in the lower worlds.” In accordance with this desire, our service of The Most High Yah has to center on the ordinary details of existence for the purpose of infusing them with The Most High Godliness, and not on the purely spiritual as it exists on an abstract plane.




In light of this, we can appreciate the significance of our parable to the month of Elul. The king’s presence in the field represents the ultimate purpose of creation. Our efforts must be directed towards bringing The Most High Godliness into our material world. The Most High Yah’s presence must be found not only in the royal palace, i.e., where spirituality is manifest; rather, even the lowest realms of existence must be transformed into a dwelling place for Him.




The Most High Yah’s Smiling Countenance




The parable of the king in the field expresses the importance of our divine service within the framework of the ordinary, but it also underscores the unique relationship between the king and His subjects. In the field, “he receives them all pleasantly and shows a smiling countenance to all.” In the “field,” The Most High Yah allows His subjects to relate to Him as His presence is manifest.




Throughout the year, we emphasize the importance of carrying out our service of The Most High Yah in the field with the intent that this should lead to the revelation of the King’s presence. In Elul, which marks the culmination of this service—and the preparation for the coming year—our efforts are rewarded by the perceptible revelation of the King’s presence.




Expressing Our Love Relationship with The Most High Yah Through Torah Study




In light of this, we can understand the importance of increasing our Torah study during Elul, for the revelation of the King’s presence is dependent on the study of the Torah. As mentioned above, our service of The Most High Yah in the field involves primarily mundane matters. We concern ourselves with activities which are not in and of themselves holy, but are performed “for the sake of the King.” As the Torah states, “All your deeds should be for the sake of heaven.” And it is likewise written, “Know Him in all your ways.”




Because The Most High Yah desires a dwelling place in the lower worlds, this mode of divine service is valuable, but because it involves materiality, The Most High Yahliness is not manifest within this framework. It is, however, revealed through the study of Torah, because the Torah, the embodiment of The Most High Yah’s will and wisdom, is one with Him.




The Most High Yah’s will is that His presence be revealed “in the field”; i.e., that we recognize our world as His dwelling place. This revelation depends upon the Torah study of the people of the field. Although they may be engaged in mundane activities for most of the day, the fixed times that they set aside for Torah study suffuse their entire day with Torah. In this manner, manifest The Most High Yahliness is drawn down into every aspect of their lives, even into the day-to-day activities of “the field.”




The “men of the field” need not forego their ordinary activities entirely and devote themselves solely to Torah study. This is not what The Most High Yah desires. In the parable, when the king passes through the field, the people pause from their work and approach him. Similarly, during Elul, although the “men of the field” continue their daily activities, because they are aware of the King’s presence, they should also increase their Torah study.




Hence the emphasis during Elul on Torah study as well as prayer, for they are both associated with the verse, “I am my Beloved’s.”In fact, our love relationship with The Most High Yah is most completely expressed through the study of the Torah. Thus the verse, “He kisses me with the kisses of His mouth,” alludes to Torah study, a time at which The Most High Yah’s words are in one’s mouth.




By intensifying our love relationship with The Most High Yah during Elul, we ensure that the entire Hebrew people is inscribed with a kesivah vachasimah tovah, and is granted abundant blessings in the coming new year. May those blessings include the most fundamental and necessary blessing—the coming of the Redemption—and may this take place in the immediate future




AMEN AMEN AMEN AMEN!!!!!!!!!!!!!!!!!!

TESHUVAH AND DOUBLE-MINDEDNESS

Song of Solomon chapter 6

Psalm chapter 27




Today we are walking in: Teshuvah And Double-Mindedness!!!!




1 Chrinicles 28:9

And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, H3824 and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.




Today we look to the word-MIND- H3824 lebab--mind, knowledge, thinking, reflection, memory




The Torah testifies............…

Deuteronomy 30:1

And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind H3824 among all the nations, whither the LORD thy God hath driven thee,




The prophets proclaim..................

1 Samuel 2:35

And I will raise me up a faithful priest, that shall do according to that which is in mine heart H3824 and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.




The writings bear witness............

1 Chronicles 22:7

And David said to Solomon, My son, as for me, it was in my mind H3824 to build an house unto the name of the LORD my God:




Teshuvah And Double Mindedness

"How long will you go limping between two different opinions? If the Most High is The Most High Yah, follow him; but if Baal, then follow him" (1 Kings 18:21). These words of Elijah the prophet are meant for us to hear today, at the beginning of this Season of Teshuvah. We are being called to make up our minds (metanoia) and turn (shuv) to the Most High. After all, what is more important to you than your relationship with the Most High The Most High Yah of Israel? Is there anything more important than this?




Our Torah reading this week (Shoftim) includes a verse that addresses this very issue: "You must be wholehearted (tamim) with the Most High your The Most High Yah":




"You shall be wholehearted with the Most High your The Most High Yah"

(Deut. 18:13)




In the Sefer Torah (i.e., the handwritten Torah scroll), the first letter of the word tamim ("wholehearted") is written extra LARGE in order to emphasize the importance of the word. Notice also the little word "with" that follows in this verse. This hearkens to Micah 6:8: "What does the Most High require of you but to do justice (mishpat), and to love kindness (chesed), and to walk humbly (hatznea lechet) with your The Most High Yah?" Having a humble heart walks with the Most High. Humility begins with the awareness that 1) there is a The Most High Yah and 2) you are not Him.... It is the practice of da lifnei mi attah omed: "knowing before whom you stand" and living your life in light of this fundamental truth.




The word tamim means "finished," "complete," or "thoroughly made." For example, tamim is used to describe completed years (Gen. 47:18); healthy animal sacrifices (Lev. 22:21-22); nourishing vines (Ezek. 15:5); truthful speech (Amos 5:10); finished building projects (1 Kings 6:22); and so on. In our relationship with The Most High Yah, tamim means being "blameless" in the sense of being wholehearted, resolute, and entirely committed to walking "with" Him in this world. Psalm 119 begins, "Blessed are the wholehearted in the way, who walk in the Torah of the Most High."




"Blessed are the wholehearted in the way,who walk in the Torah of the Most High." (Psalm 119:1)




Here we see that "walking in the instruction (Torah) of the Most High" is the means by which we are able to be whole with The Most High Yah. The study and practice of Torah, then, helps us to become tamim: wholehearted, resolute, and committed to The Most High Yah. Walking in The Most High Yah's truth also makes us happy (i.e., me'ushar:, from the verb ashar that means to "walk straight"). As we walk in the truth of The Most High Yah, we begin to experience inner peace and a sense of abiding joy...




The Scriptures warn that a "double-minded man is unstable in all his ways" (James 1:8). The word translated "double-minded" is dipsuchos (δίψυχος), a word formed from, "twice" and, "soul." The word describes the spiritual condition of having "two souls" that both want different things at once. It is therefore a state of inner contradiction, of having two separate minds holding contradictory thoughts. "How long will you go limping between two opinions?" Notice that the word translated "limping" is posechim, from the same root as Passover (i.e., pasach: How long will you pass from one thing to another? How long will you play "hot potato" with your commitments?




Having a double-mind makes us "unstable in all our ways." Such a cross-eyed approach leads to disorientation and confusion. The Greek word used to describe being "unstable" is the same word used to translate being "storm-tossed and not comforted". The image of a ship being tossed in the sea pictures a state of distress and peril. Interestingly, the description of being "not comforted" is lo nuchamah, which comes from the very word translated as "repent" or "regret" (nacham). When we are double-minded, we are "storm tossed" and unable to experience the comfort that comes from genuine repentance. We are like "a wave of the sea that is driven and tossed by the wind" (James 1:6).




On the other hand, singleness of vision concentrates the will and produces wholeheartedness, conviction, stability, inner peace (shalom) and genuine character. As Kierkegaard said, "purity of the heart is to will one thing." "I have set the Most High always before me; because He is at my right hand, I shall not be shaken" (Psalm 16:8).




Someone might ask, how do we stop being "double-minded"? This is the essence of the problem, isn't it? How do we stop being of "two minds," experiencing that ambivalence of both wanting and not wanting something? In other words, how do we repent - both in the sense of "changing our minds" (metanoia) and in the sense of practically turning to The Most High Yah (teshuvah)? How do we find that purity of heart that wills one thing?




The antidote for having a "double-mind" is explicitly given in the Scriptures: "Draw near to The Most High Yah and He will draw near to you, cleanse your hands, you sinners, and purify your hearts, you double-minded" (James 4:8). Note that the verb used in this verse ("draw near!") means to come close enough to touch someone or something. Understood in this light, we are encouraged to come so close to The Most High Yah that we are able to "touch" Him -- and to be touched by Him as well. Drawing near to The Most High Yah is The Most High Yah's way of drawing near to you... In other words, as you draw near to The Most High Yah, He will draw near and touch you.




In practical terms, here are some specific things we can do to "draw near to The Most High Yah so that He will draw near to you." First we can simply pray and earnestly cry out to The Most High Yah for help. The Most High is not indifferent to our suffering and has promised to give us the Holy Spirit to help us. But genuine prayer requires honesty and confession, which means agreeing with the truth about your condition. This means, among other things, identifying the ways you have withdrawn from your relationship with The Most High Yah. Indeed, the word homologeo literally means "saying the same thing" - from (same) and (word). There's little use trying to pretend before The Most High Yah or to rationalize your own double-mindedness before Him. The Most High Yah knows the number of hairs on your head; He surely knows the condition of your heart!




Second, we must vigorously challenge ideas that attempt to seduce us away from the truth and thereby divide our affections. We must learn to take "every thought captive" to Messiah and be on guard for subtle appeals to compromise (2 Cor. 10:5). If we find ourselves in a state of recurring temptation, we must examine the underlying assumptions that are at work in our thinking. If we dig deeper, we are likely to discover that we doubt that The Most High Yah cares for us, or we are fearful that The Most High Yah will not meet our needs. We must therefore counter such assumptions with The Most High Yah's revealed truth, and that means regularly studying the Scriptures to remind ourselves about what is real rather than what is illusory. We then can learn to look at life as it really is - a spiritual world, a "valley of decision," a corridor that irresistibly leads to the world to come. Each soul is on a journey to meet with The Most High Yah for judgment... The Most High Yah does not leave us comfortless. He has promised to never leave nor forsake those who trust in Him. We can set the Most High "always before us" (Psalm 16:8) and walk with Him during our sojourn here in this temporal world.




Third, we can practice our faith by keeping up with Torah study, observing Shabbat (and the other appointed times), enjoying fellowship with other believers, singing to worship music, giving tzedakah, ministering to others in need, etc. These are the mitzvot of our lives, the "works of love" (John 15:12). Our faith is not meant to be a "head trip" or an intellectual exercise: we are meant to live it out in the world. And as we live it, our faith itself becomes strengthened and authenticated. Just as loving others increases - not decreases - the love we ourselves have, so with the practice of faith. The more we believe, the more we receive. The practice of our faith is upbuilding and encourages the inner resolve to be single-minded... "Upon three things the world does stand: upon the Torah and upon worship and upon acts of lovingkindness."




Finally, on a spiritual level what ultimately changes the heart is The Most High Yah's salvation, of course. "It is the Spirit who gives life; the flesh is of no avail" (John 6:63). This salvation is not simply freedom from the penalty of sin but freedom from its power. Often, however, we are slow to realize this, and The Most High Yah allows us to revisit the various "waste places" of our own lusts until we have become sick of ourselves -- "to the bones." We have to be willing "to give up our sickness." Usually that means that we must experience repeated failures until we have "learned from the heart" that the Most High - and the Most High alone - is our Healer and Deliverer. Heartache and despair can lead to "The Most High Yahly grief (λύπη) that leads to genuine repentance in our lives (2 Cor. 7:10).




Ultimately "Salvation is from the Most High," and brokenness of our spirit is The Most High Yah's gift to us... "Blessed are the poor in spirit." This word pictures someone crouching as a helpless beggar, totally dependent on The Most High Yah for help. If you are struggling, ask The Most High Yah to help you surrender your "heart sickness" to Him.... It's HIS work, not your own, that saves... The Most High Yah alone truly changes the heart. Repentance is a miracle from heaven given to you, personally...




A voice says, "Cry!" And I said, "What shall I cry?" All flesh is grass, and all its beauty is like the flower of the field" (Isa. 40:6). "All flesh is grass" - we are here today but gone tomorrow. We have only so many chances to turn to the Most High and make up our minds that we will serve Him. Our Torah portion this week intimates, "man is a tree of the field, Deut. 20:19). The righteous man is described as a "tree planted by the rivers of water that brings forth fruit in his season" (Psalm 1:3). If you stand in front of a tree to watch it grow, however, you will see nothing. But if you care for the tree, nurture it over time, and provide for its needs, eventually you will see its fruit appear. The Most High Yah gives us each a season to repent, but if that proves fruitless in our spiritual lives, eventually we will be "cut down" (Luke 13:6-9):

"A man had a fig tree planted in his vineyard, and he came seeking fruit on it but found none. So he said to the vinedresser, 'Look, for three years now I have come seeking fruit on this fig tree, but I find none. Cut it down. Why should it use up the ground?' But the vinedresser answered him, 'Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down.'"



As Yahusha also admonished: "Remember (zachar) how you have fallen; repent (metanao) and do the works you did at first. If not, I will come to you and remove your menorah from its place unless you repent" (Rev. 2:5). If you are lukewarm - neither hot nor cold - Yahusha will "spit you out of His mouth" (Rev 3:16). These are sober words that remind us that time is short for us all. Our lives are not our own; we were redeemed at a great cost to The Most High Yah Himself (1 Cor. 6:19-20).




We must decide whether we will serve the Most High or Baal. We must quit "limping between two different opinions." You cannot serve two masters. The Most High Yah wants us to make up our minds. He wants us to declare our loyalty in response to His love. Now is the time. Today is the day. We don't have all the time in the world... May the Most High help us all to wholeheartedly draw near to Him now... Amen.