“Truth I perceive that Yehovah is no respecter of persons, but in every nation he who fears him and works righteousness is accepted by him” Acts 10:35

All the Scripture (Tanakh), placed before what is titled as the ‘New Testament’ (the writings of Disciples and the Apostles of Yeshua), is said to be eternal by the Creator, Yehovah. Let that sink in! Yehovah did not make a mistake. No one, absolutely no one, can usurp the words of Yehovah! I do not care if they call or have called themselves an Apostle. We were warned that from among the fellowship of believers, many would come who would be void of the fellowship of Messiah; being anti-Messiah; who did not take the warning about the deceitfulness of sin.

The greatest and most ignorant false understanding within doctrines of men, backed by so-called theologies, is that there is ‘Israel’ and then there is ‘the Church’. And to even mention this will cause an uproar of human emotion from the majority of those calling themselves ‘Christian’. They have killed men over this subject. Remember, Jews are the enemy of the ‘Church’ as they point to Paul’s remarks: “As concerning the gospel, they are enemies for your sakes…” The separation of all things ‘Jewish’ was set in stone when ‘the Church’ went out murdering Hebrew men, women, and children in (get this) the ‘name’ of God; of which they spoke nor knew the name of the Elohim of Israel. So, if you have not received Ruach ha Kodesh (the Holy Spirit) you will have a hard time stomaching this site.

However, suppose you have received the tevilah of teshuvah and the tevilah in Ruach HaKodesh. In that case, you will learn the truth of Yehovah which Yeshua came to live out in front of the eyes of Israel as an example. Speaking out against the takanot of Rabbinic Judaism; for which he was rejected and handed over to Roman law to be crucified.

Today is the day of salvation.

Not yesterday, not tomorrow, but TODAY. Repent, turn from, all of the ignorant theologies which add to or take away from the words of Yehovah or you will perish! Place your faith in the Messiah and learn by his example given unto men and women who fear Yehovah. Start growing in the faith precept upon precept. Choose life!

We were told to make Teshuvah (repent), by the ministry of Yochanan whom Christianity calls John the Baptist. This is often rendered as repentance in Christian circles. However, it is viewed generally as the ideal of changing one’s mind. Biblically, we are assured, that repentance is given by Yehovah; and this Hebrew word for repentance means to turn around and return. It is also used for the English word renew or renewal. Both represent one aspect of repentance, to return to God or be renewed in one’s relationship with God from a fallen state.

Outline: The Importance of Teshuvah to Remain in the Will of Yehovah

I. Introduction
A. Definition of Teshuvah
B. Overview of its significance in spiritual practice

2. The Concept of Teshuvah
A. Historical and biblical context
B. The process of repentance in the Jewish tradition
C. Key scriptural references

3. Teshuvah as a Means of Connection
A. Restoring relationship with Yehovah
B. The role of humility and self-reflection
C. Importance of community support in the process

4. Teshuvah and Personal Growth
A. Transformative effects on character and behavior
B. Aligning one’s life with the teachings of Yehovah
C. Understanding Divine Forgiveness

5. Consequences of Ignoring Teshuvah
A. Spiritual distance and disconnection from Yehovah
B. The potential for moral and ethical decline
C. Impact on personal relationships and community dynamics

1. We were told to make Teshuvah (repent), by the ministry of Yochanan. This is often rendered as repentance in Christian circles. However, it is viewed generally as the ideal of changing one’s mind. Biblically we are assured that repentance is given by Yehovah in 2 Timothy 2:25 reads: “if Yehovah peradventure will give them repentance to the acknowledging of the truth” which confirms the truth in the Tanakh stating that Yehovah will harden whom He wills.
   1. Teshuvah תְּשׁוּבָה This Hebrew word for repentance means to turn around, return. It is also used for the English word renew or renewal. Both represent one aspect of repentance, to return to Yehovah or be renewed in one’s relationship with Yehovah from a fallen state.
   2. B(paste)
2. The concept of “teshuvah” is a central theme in Judaism.

Literal Meaning: The Hebrew word “teshuvah” literally means “return.”

Spiritual Meaning:

It signifies a “return” to God, to one’s true self, and to a path of righteousness.

While often translated as “repentance,” it encompasses a broader process than simply feeling remorse.

Key Aspects:

• Regret: Acknowledging and feeling remorse for wrongdoing.
• Change: Making a sincere commitment to change one’s behavior and avoid repeating past mistakes.
• Confession: Verbally expressing one’s sins, often in prayer.
• Making amends: Where possible, taking steps to repair any harm caused by one’s actions.

Timing:

• Teshuvah is a process that can be undertaken at any time, but it is particularly emphasized during the High Holiday season, especially the period between Rosh Hashanah and Yom Kippur (the Ten Days of Teshuvah).

Core idea:

• The core idea is that people have the ability to change and that Yehovah is merciful, and willing to accept those that truly wish to return to a righteous path.

a) Understanding the historical and Biblical context of Teshuvah requires looking

at its development through different periods of Jewish history:

Biblical Roots:

• “Shuv” (to return): The root of “teshuvah,” the verb “shuv,” appears throughout the Hebrew Bible. It signifies a turning back, whether from a physical path or a moral one. Prophets like Hosea called upon the people of Israel to “return” to God (Hosea 14:2), emphasizing a need to abandon sinful ways and re-establish their covenant with God. King David’s plea for forgiveness in Psalm 51 is a powerful example of individual teshuvah, highlighting the personal nature of acknowledging sin and seeking divine mercy.
• Early Concepts: In the Biblical period, teshuvah was often linked to national repentance, where the entire community would turn to God in times of crisis. (The concept was developing, and the more in-depth personal meaning that is understood today, grew over time.)
• Rabbinic Development: (Post-Temple Era) After the destruction of the Second Temple in 70 CE, the Rabbis played a crucial role in shaping the concept of teshuvah. With the cessation of Temple sacrifices, they emphasized that prayer, good deeds, and sincere repentance could serve as atonement for sins. The Talmud elaborates on the process of teshuvah, outlining steps like acknowledging sin, feeling remorse, confessing, and making amends. Concerning an emphasis on individual responsibility, Rabbinic teachings stressed the importance of individual responsibility for one’s actions and the potential for every person to change. The period of the Ten Days of Teshuvah, between Rosh Hashanah and Yom Kippur, became a central time for introspection and repentance. The concept has evolved over time, reflecting the changing circumstances and theological insights of Jewish tradition offering a pathway for individuals and communities to repair their relationship with God and live a more meaningful life.

b) The process of repentance, or teshuvah, in the Jewish tradition is a multi-faceted and deeply personal journey. It’s not a single act but a continuous process of self-reflection and transformation. Here’s a breakdown of the key elements:

• Recognition and Acknowledgment (Hakarah):
•  This is the initial step: recognizing that one has acted wrongly. It involves honest self-assessment and taking responsibility for one’s actions. It’s about confronting one’s flaws and admitting mistakes without excuses or rationalizations.
• Remorse and Contrition (Charatah):
•  This involves genuine sorrow and regret for the wrongdoing. It’s not just intellectual acknowledgment but a heartfelt emotional response. This feeling of remorse should motivate a desire to change.
• Confession (Vidui):
•  Verbally expressing one’s sins, often in prayer. This can be done privately or within a communal setting. The purpose of confession is to articulate the wrongdoing, take ownership of it, and seek forgiveness. There are specific prayers of confession within the Jewish liturgy, particularly during Yom Kippur.
• Abandonment of Sin (Azivat Ha-Chet):
•  This is the crucial step in ceasing the harmful behavior. It requires a firm commitment to avoid repeating the mistake. This involves actively changing one’s actions and habits.
• Making Amends (Piyus/G’milut Chassadim):
•  Where possible, take steps to repair any harm caused by one’s actions. This might involve apologizing to those wronged, returning stolen goods, or making restitution for damages. It also includes acts of kindness and good deeds to counteract the negative impact of past actions. Acts of kindness are a very important part of Teshuvah.
• Future Acceptance (Kabalat L’atid): This involves a sincere commitment to not repeat the negative action. A true change of heart. This is a key element that shows that the person truly has changed.
• Important Considerations:
• Sincerity: Teshuvah must be sincere. Superficial acts of repentance are not sufficient.
• Time: Teshuvah is a process that can take time. It’s not always an immediate transformation.
• Divine Forgiveness: While human effort is essential, Jewish tradition also emphasizes God’s mercy and willingness to forgive those who sincerely repent.
• The Ten Days of Teshuvah: The period between Rosh Hashanah and Yom Kippur is a particularly auspicious time for teshuvah, but the process can be undertaken at any time.
• Interpersonal wrongs: When wrongs are done to another person, it is essential to seek their forgiveness. God will not forgive a person for wrongs committed against another until that person has been forgiven by the person they wronged.

c) Key scriptural references illuminating the concept of teshuvah are found throughout the Hebrew Bible, demonstrating its enduring importance. Here are some of the most significant:

• Deuteronomy 30:1-10: This passage speaks of the possibility of returning to Yehovah even after exile and disobedience. “And it shall be, 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 among all the nations, whither Yehovah thy Elohim hath driven thee, and shalt return unto Yehovah thy Elohim, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then Yehovah thy Elohim will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither Yehovah thy Elohim hath scattered thee.” (Deuteronomy 30:1-3) This emphasizes Yehovah’s willingness to accept those who return with a sincere heart.
• 1 Kings 8:46-50 (Solomon’s Prayer): This prayer acknowledges the inevitability of sin and pleads for Yehovah’s forgiveness when the people turn back to Him. This section of scripture sets the stage for the idea that even after sin, there is a path back to Elohim.
• Isaiah 1:16-18: This passage calls for a behavior change, urging the people to “cease to do evil” and “learn to do good.” “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith Yehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isaiah 1:16-18) This uses powerful imagery to portray the transformative power of repentance.
• Jeremiah 3:12-14: Jeremiah frequently calls for repentance, emphasizing Yehovah’s mercy and willingness to forgive. “Return, thou backsliding Israel, saith Yehovah; and I will not cause mine anger to fall upon you: for I am merciful, saith Yehovah, and I will not keep anger forever. Turn, O backsliding children, saith Yehovah; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:” (Jeremiah 3:12-14) This passage highlights the loving and forgiving nature of Elohim.
• Ezekiel 18:21-23: Ezekiel emphasizes individual responsibility and the possibility of change. “But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith Yehovah Elohim: and not that he should return from his ways, and live?” (Ezekiel 18:21-23) This stresses that Yehovah desires repentance and life, not punishment.
• Hosea 14:1-2: “O Israel, return unto Yehovah thy Elohim; for thou hast fallen by thine iniquity. Take with you words, and turn to Yehovah: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.” A direct call to return to Yehovah.
• Psalm 51: King David’s prayer for forgiveness after his sin with Bathsheba is a classic example of personal teshuvah. It expresses deep remorse, a desire for purification, and a plea for Yehovah’s mercy.

3) Teshuvah serves as a powerful means of connection on multiple levels:

• Connection with God: Teshuvah is fundamentally about returning to a closer relationship with God. When one has strayed from God’s path, whether through intentional or unintentional actions, teshuvah provides a pathway back. It’s an acknowledgment of wrongdoing and a sincere effort to realign oneself with divine will. The process involves self-reflection, remorse, confession, and a commitment to change, all of which are seen as ways of opening oneself to divine forgiveness and grace.

• Connection with Self: Teshuvah encourages deep introspection and self-awareness. It requires individuals to confront their flaws, understand the root causes of their actions, and take responsibility for their choices. This process of self-examination can lead to personal growth, healing, and a stronger sense of integrity. By engaging in teshuvah, individuals can gain a clearer understanding of their values and purpose, fostering a more authentic connection with themselves.

• Connection with Others: Teshuvah also plays a crucial role in repairing relationships with others. If one’s actions have harmed another person, teshuvah includes seeking forgiveness and making amends. This process of reconciliation can heal broken relationships and restore trust. It emphasizes the importance of taking responsibility for one’s actions and demonstrating a sincere commitment to change. Also, the community of the faithful can play a large role in helping someone through the process of Teshuvah.

• Connection with the Jewish Tradition: By engaging in the process of Teshuvah, a person is connecting to a practice that has been performed for thousands of years. This is a connection to the history of the Jewish people that can be very powerful.

a) Restoring a relationship with Yehovah, as described in Scripture, is a process of repentance, turning away from wrongdoing, and seeking forgiveness and reconciliation.

• Recognition of Sin: The first step involves acknowledging that you have strayed from Yehovah’s ways and recognizing the specific actions or attitudes that have caused a separation. This involves honest self-examination.

•  Repentance: Genuine repentance involves feeling deep regret and sorrow for your sins. It’s not just feeling sorry for the consequences, but for the offense against Yehovah, it also includes a strong determination to change your course and turn away from sinful practices.

•  Confession: The Bible encourages confessing sins to Yehovah in prayer. This involves openly acknowledging your wrongdoing and seeking His forgiveness. In some situations, confessing to appointed elders in the congregation may also be necessary, especially in cases of serious sin.

•  Seeking Forgiveness: Through prayer, humbly ask Yehovah for forgiveness, relying on the ransom sacrifice of Yeshua the Messiah.

•  Making Amends (Where Possible): If your actions have harmed others, make reasonable efforts to rectify the situation and repair any damage caused.

•  Turning Around by the obedient Mikvah of Teshuvah (Conversion): This involves the active change of your lifestyle and aligning it with Yehovah’s standards. Fruits of which should be – Studying Scripture, praying consistently, and associating with fellow believers such as engaging in acts of worship and service.

•  Maintaining a Close Relationship: Known as continuing in the Faith so that we are in Yehovah’s will. This is none other than obeying the Holy Spirit. The Spirit will guide us individually and collectively in our day-to-day pursuit to fulfill the will of Yehovah.

b) When considering “the role of humanity and self-reflection in regards to Teshuvah,” we delve into a profound aspect of the human experience: the capacity for moral introspection and spiritual return. Here’s a breakdown of that role:

• Understanding Teshuvah:

Teshuvah, in Jewish tradition, is not merely about regret; it’s a process of returning to one’s true self, aligning with ethical and spiritual principles. It involves acknowledging wrongdoing from having sincere remorse that does not perpetuate harmful actions. In so doing, one must verbally confess wrongdoings, along with making restitution where possible with a firm commitment to future change. 

Humanity’s Role in This Process:

•  Self-Awareness:

 Humans possess the unique ability to examine their thoughts, actions, and motivations. This self-awareness is essential for recognizing where we’ve strayed from the will of Yehovah.

• Moral Agency:

We are responsible for our choices. Teshuvah acknowledges this responsibility, empowering us to take ownership of our actions and seek to rectify them in the face of Yehovah.

• Emotional Depth:

Teshuvah involves genuine emotional engagement. We must feel the weight of our transgressions and experience the desire for change. This emotional depth is a core aspect of the human experience.

• Capacity for Growth:

Teshuvah emphasizes the potential for human transformation. We are not defined by our past mistakes. We can learn, grow, and become better versions of ourselves.

• Interpersonal Responsibility:

Often, our actions affect others. Teshuvah encourages us to consider the impact of our behavior on those around us and to seek reconciliation. This highlights the social and relational dimensions of human existence.

• Spiritual Yearning:

For many, Teshuvah is a spiritual journey, a return to righteousness; and this return is understanding and obeying the instructions of Yehovah. At present, we, who believe in Teshuvah as a separation from the takanot of Judaism, coming back to the Torah, do this through the power of the Holy Spirit. We have heard and believed the words of Yeshua, and follow those Apostles who witnessed his tevilah טְבִילָה in the River Jorden. Knowing that after his resurrection they had the Tanakh opened up unto their understanding by him, who being obedient, received the tevilah of Ruach Kodesh (Holy Spirit) and were the leaders of the kehillah in Jerusalem.

c) Community support plays a vital, often indispensable, role in the process of Teshuvah as follows:

• Accountability and honesty is a shared responsibility in a supportive community that provides a framework of accountability. Understanding that others, are aware of and have taken the journey you are on, can strengthen your resolve to follow through with the process. Finding a safe space for vulnerability is crucial within a supportive community that offers a safe space to express remorse, confess wrongdoing, and seek guidance without fear of judgment or rejection. Others can offer valuable perspectives on our actions, helping us to see blind spots and understand the full impact of our choices.

• Guidance and encouragement are needed and are where wisdom and experience are played out and expressed by the Spirit in the boundaries of the Kehillah locally and abroad.  Leaders are servants in the Kehillah; not overbearing but gentile yet not slipping from clear commandments and instructions of the feast before Yehovah. Experienced members can provide guidance on the steps and reasons of Teshuvah, offer insights from the Torah and Renewed Covenant, sharing their own experiences, with moral support. The path of Teshuvah can be challenging and emotionally taxing. A supportive community offers encouragement, understanding, and empathy, helping individuals to persevere through difficult times with practical assistance. In cases where restitution is required, the community can offer support, such as helping to mediate disputes or providing resources for making amends.

• Fostering a sense of belonging to combating isolation is a ‘supportive community’ in action, reminding individuals that they are not alone for they are valued members of the kehillah. This reinforces the positive and correct identity for the believer by embracing individuals who have engaged in Teshuvah within the community. Reinforcing their positive identity by being someone who is striving to grow and live a meaningful and ethical life. Maintaining a culture of growth in a community that values Teshuvah creates a culture of growth and self-improvement, however, I am not talking about the initial act of repentance; being the individual’s obedience to the commandment. To feel empowered by learning from their mistakes and striving to become mature is the continued act of Teshuvah.
• Facilitating reconciliation in mediating disputes of wrongdoing which has harmed relationships within the community, is a key role in the true meaning of leadership steaming out of serving the faithful in their walk of continued repentant state.
• Promoting forgiveness is a supportive community’s duty to promote the love and mercy of Yehovah shown through the example of Yeshua. It fosters a culture of forgiveness, creating an environment where individuals feel safe to seek such even with the understanding of the consequences that may stem from sinning against a brother or sister in the faith; understanding that they must offer forgiveness to others.
• Restoring relationships by obeying Teshuvah, helps to restore broken relationships and strengthen the bonds that connect its members.

Nevertheless, the hard truth is that finding community support with likeminded individuals who have not or do not align with the supplanted doctrines of those professing ‘the Lord’ for the name of Yehovah, ‘Jesus’ for the name of the Messiah, ‘Church’ for the seat of religion or place of fellowship, etc.; is entirely up to the leading of the Holy Spirit in the individual or family unit.

4) Teshuvah is deeply intertwined with personal growth. It’s not merely about erasing past mistakes, but about using them as catalysts for profound transformation by the Spirit of Yehovah. And how this growth is formed should be understood.

• Enhanced self-awareness, seeing where we are, aware of our lives on this earth, is a fruit that stems from Teshuvah. A paradigm shift caused by the working of the Holy Spirit, where we now see the sovereign guidance of Yehovah in bringing us to fellowship with him, thus shedding the fear and ignorance that kept us from obtaining the complete truth about our true identity or purpose as being a light unto mankind; along with the peculiar far-reaching truth concerning holding the office of priest within the house one had never stepped foot in comes to light. Teshuvah demands honest self-examination in light of the revealed truth of Scripture. This process leads to a deeper understanding of one’s motivations, weaknesses, and patterns of behavior as one adapts their understanding to agree (Amen) that we are created in the image of Elohim. As it was said, ‘it is a fearful thing to fall into the hands of the living Elohim’. Confronting our condition of being out of union with Yehovah and accepting his instructions to return unto him. We bring to mind that which is written in the ‘Letters to the Hebrews’: “Wherefore lift up the hands that hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but rather let it be healed.” we gain valuable insights into ourselves, fostering greater self-awareness.

• The development of moral character through the continuance of Teshuvah involves making conscious choices to align our actions with Yehovah’s will. This corrects our moral compass and cultivates ethical behavior. Committing to change direction fosters discipline, integrity, and a sense of responsibility.

• Acquiring emotional maturity comes from facing the consequences of our actions and experiencing remorse. Teshuvah encourages us to develop empathy, compassion, and the ability to take responsibility for our emotions and their impact on others because we turn back to the instructions of Yehovah in the light of our sin; faced with the awe and respect of his tender mercies.

• Increased resilience was conveyed in Ephesians 6:13-14 “Therefore, take up the whole armor of Yehovah so that you may be able to resist in the evil day, and having worked out all things, to stand. Stand, therefore, having your loins girded about with truth, and wearing the breastplate of righteousness…” The process of Teshuvah can be challenging in the early stages of growth; the initial stage of confessing sin and professing faith in Yeshua is but one day, one moment. However, the journey of growing in Yehovah unveils what has been hidden through the washing of the word, by the Spirit who builds within us resilience, allowing one to stand upon the foundation built through growth against the devices formed by the enemy. By overcoming obstacles and persevering through difficult times, we develop the strength and fortitude to face future challenges.
• Some would say one achieves a deeper spiritual connection through repentance, but I disagree. I do not see it as a ‘deeper’ assent; but repentance takes away the hindering influences, silents the voices that speak louder than the still small voice of the Spirit. One’s growth allows oneself to identify that voice from Yehovah’s throne as a courtship until intimately you become aware of your partner in the Kingdom, walking in victory. Separated for Yehovah’s use as a mirror reflecting his love, mercy, and discernment toward any situation or circumstance whether or not you stand in front of a king or peasant; in the hour you will know his will that will bring him glory.

• Improved Relationships are fruits of Teshuvah which often involves making amends with those we have wronged, which can lead to stronger and more meaningful relationships. The process of seeking forgiveness and offering forgiveness fosters healing and reconciliation; of which the enemy is determined to tear down striking against unity.

• Cultivating humility through acknowledging our mistakes and seeking to rectify them, requires humility. Teshuvah allows the cultivation of humility and recognizes that we are all fallible and capable of making mistakes.

a) Teshuvah’s transformative effects on character and behavior are profound and multifaceted. It’s not a superficial change, but a deep restructuring of one’s inner self – once dead to the life giving commandment of Yehovah – described as ‘the new man’ Ephesians 4:24, leading to lasting outward changes.

There is a transformative effect on character when acknowledging mistakes and seeking forgiveness. It cultivates humility, replacing arrogance or self-righteousness. It enhances empathy when one reflects on the impact of one’s actions on others fostering empathy and compassion, which leads to greater sensitivity towards others’ feelings. The commitment to change, to align one’s actions with Yehovah’s will is the intimate decision placed within one by the Spirit, cultivating responsibility toward one’s fellow mankind in a representative state.

• The development of self-discipline after an about-face toward approaching Elohim, the process of Teshuvah, sharpens our discernment; rightly dividing Scripture and navigating a life through the peace which befalls upon us by the leading of the Spirit.

• Growth in our patience is a clear mark of maturity. Change does not happen instantly.

The process from start to end of physical life has transformative effects on the behavior shifting from harmful to beneficial actions creating a conscientious effort to replace negative behaviors with positive, constructive actions.

• Greater self-control in the arena in which we find ourselves in our lives, allows us to hear what the Spirit desires to communicate to us in situations and circumstances that pull upon our emotional state depending upon what is presented to us. Overcoming negative impulses and habits strengthens self-control, leading to more thoughtful and deliberate actions.

• We foster proactive efforts to repair harm. Teshuvah motivates individuals to actively seek ways to mend any breach caused by sin that they have caused, demonstrating genuine remorse and a commitment to change by the leading of the Spirit.

b) Aligning one’s life with the teachings of Yehovah, as presented in the Scripture, is a comprehensive and ongoing process. It involves more than just intellectual assent; it requires a transformation of the heart and a commitment to living according to Yehovah’s will.

b) Acquiring accurate knowledge of Scripture, one must take precedence over any ideals stemming from Jewish or Christian theology through the in-depth and consistent study of Scripture in context, culture, and history. And, if you place yourself under someone, professing that they have done just that, you should have already acquired an understanding of the basic cultural and historical settings of Scripture. Understanding the formation of the Catholic Church and the treatment of the Jewish people. Understand, that others who desired to place their ideology upon the means and purpose of the Messiah of Israel have laid such upon the foundation, which one in sincerity, seeks to study. This is needed so one, may grasp the blatant fact that Yehovah and his instructions are one. And I used the word ‘grasp’ over discern because unless you have heard the truth and have turned toward that truth you have no discernment within your soul. You are lost and without hope outside that clear message to repent due to your sin of either not knowing Yehovah’s instructions or having read Yehovah’s instructions you were bewitched into thinking that his son came to rebel against him and that you will worship Yehovah as ‘God’ in the way which man has presented unto you to worship. Remember the ‘Golden Calf’; they were not trying to worship ‘cows’, they were setting up their form of worship to the Elohim in the absence of Moses who had taken too long to come back down the mountain.

One should be greatly hesitant in thinking that he or she who has heard and has confessed to believing in Yeshua should place themselves as identifying that they are being spoken unto in the verse (or similar verses) “Go ye therefore, and teach all nations…”.

• 1. Still a child/ novice in the faith.
• 2. Lacking that understanding given to the Samaritan woman: “You gentile Samaritans worship, but you do not know him who is to be worshipped. We Yehudim know whom we worship, for salvation comes from the Yehudim.”
• 3. Separating historical and cultural context while studying, inadvertently defining Yeshua as ‘a gentile Jesus’ through the eyes of various Christendom ideologies. Seeing this Jesus to have came and rebelled against his father, creating another ‘religion’.

You may proclaim all day long that you ‘are led’ or ‘have’ Ruach HaKodesh – The Spirit of the living God; but if you rebel against the living word of Yehovah, adding or taking away from Yehovah’s word: You are a liar! And the truth is not in you as you have set yourself up as a teacher of righteousness you will burn with the Golden Calf which you have set up to instruct others to follow.

Fear Yehovah!

• Prayer after the obedient participation of the tevilah of teshuvah (baptism of repentance) should be for oneself to grow in humility regarding knowledge, understanding, and wisdom. NEVER set yourself to be a – pseudo pillar of truth – while trying to share your belief in the Messiah! I promise you, that all who have done so have made grave ignorance to flourish. Humility sets an individual to proclaim that which he knows pointing toward evidence of such, knowing without a shadow of a doubt that they never walked in the flesh with the Messiah; but having not seen still believe.

• There are no arguments that Yehovah’s instructions for thousands of years were life. The Torah is Life. Anyone who says otherwise is serving their father and not Yeshua’s Father. You cannot follow what you do not know and what has been hidden due to the takanot of Rabbinical Judaism and Catholic and systematic Christian theology. You cannot find unity in this dichotomy.

• It was expedient and still is expedient (John 16:7) that you allow the Messiah to be crucified, buried, and resurrected as the living Messiah! In doing this you will receive The Holy Spirit. And then you may discern; as being of full age to have your senses able to do so between good and evil (Hebrews 5:14).

• Develop the fruit shed from The Spirit, such as love, joy, peace, patience, kindness, goodness, faith, meekness, and self-control.

Dear faithful brother and sister; you must grow to maturity and stand against error. Whether through the intentional error of malicious content by others who would define unto you a fraudulent identity of Yeshua himself, or the error of novice interpretations of Scripture. I pray that the spirit of him who gave his life for this purpose would fall upon you in your study and walk so that you would bring glory unto Yehovah. Remember the Proverb “As iron sharpens iron”; you are not an island unto yourself. Seek good fellowship where you may grow in Yehovah’s Kehilah – community.

c) The understanding of divine forgiveness is only partially taught, in the Scriptures. Yes, there is evidence of forgiveness recorded in Scripture, but the knowing of such is at the foot of the cross! The Spirit of Yehovah allows you to leave all behind and step forward. Such boldness is granted because you have not talked to men; but have sat down and eaten with the Son, having left behind death, to receive life. Who are they to which could intellectualize you with creeds and theology; defining what has been death to you and what is now life? The only rebuttal would be: ‘I was once alive in the flesh but now I am dead; for I no longer live but the Messiah lives in me and now I live by him who gave his life for me that I may live by the will of the Father’.