:He is the image of the invisible G-d, the first-born of all creation. For in Him all things were created, in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. And He is before all things, and in Him all things hold together.:
~Sha'ul of Tarsus
Judeomessianic Governance
Kislev-Tevet,5771/Nov-Dec,2010
Torah is Mashiach a priori ex nihilo; it is Creation's Origins (1 of 19)
First Cause. It is literally expressed within the scroll
of Moses which he authored and collated over a forty year
span of history to serve as a codified precis of the oral
history of the children of Jacob. To this day it remains
the definitive account of the raison d'etre of the Jewish
people. Torah is :to the Jew, first:, as a gift from G-D:
to every gentile who can accept it as such. But Jews who
cannot be a blessing to the nations cannot but be a curse.
This describes the blessing and the curse of Torah, which
Moses laid out before the children of Israel in his final
words to them, in advance of their transition into Canaan.
Israel was to be G-D's light to the nations. In order to
effect G-D's redemption it was ordained that the children
of Jacob would displace the children of Canaan; as a lamp,
when it's lit, displaces the darkness around it. And G-D
effected His promise to Abram. And the light of Creation,
that at first illumined Adam and Eve, began to shine once
again---in the land of Gan Eden, in the land of the place
where it all began so long ago. And word began to travel
to the darkness of distant lands, saying, "It's said that
there's a place where men can see a light unlike anything
that anyone has ever seen. They say that they can see it---
far off in the distance---on the far side of a river---in
the window of a house---shining every night when darkness
comes. But when the first light of day appears the house
is nowhere to be seen; only barren land as far as the eye
can see. And anyone who tries to ford the river at night
to get a closer look never returns to tell about it. But
that's just what they say." Torah is both lamp and light.
It is a mystery of our redemption, how Israel in Eretz
Israel shines as such :a light unto the nations:. Though
the nations of all the earth gather in the great darkness
of their lands, to take counsel against the great offense
of the ner tamid of Jerusalem---nonetheless---G-D's light
of Mashiach goes out now into the great night of this age---
into all the earth. And no longer will men say, "It is a
riddle that no man can answer," but rather, "The Jew from
Nazareth? Can you believe it? A Jewish Jesus? He can't
be the answer, can He?!" But Messiah Jesus is the riddle
of all riddles. And when He :opens no one will shut: Him.
But when He says, "I was born a Jew. And I died as a Jew.
And look now---I live as a Jew forevermore," who will say
otherwise? A light that denies the lamp is a false light.
G-D chose Jacob; and called him, "Israel"; and Jacob's
children are what, and who, G-D has made them to be. May
Israel be Israel, for the sake of all the nations. Those
who hinder Jacob will be hindered; but those who help him
will be helped. There is no middle ground between Israel
and the nations---there is no middle-earth where a Jew is
half Jewish. When the Jew tends the garden the master is
sated. And when Israel is Israel the nations are blessed
beyond measure. Who could despise such an arrangement as
this? What does a Jew ask of his master but to be a help
to him? When Jews are hated without cause, angels quiver. 1 of 8
In HaShem, the Father and the Son are One. The Father Origins (2 of 19)
IS the Son even as the Son IS the Son. Jesus is the word
and the voice and the reason and the purpose and the love
and the revelation and the explanation and the mystery of
G-D. He alone is our righteousness and our justification.
No one can understand HaShem. But His VO-CE and His W-RD
explain WHO HE IS. He alone Is One. And His name Is One.
Jesus is our "who". He is why we were originated in this
Creation. Apart from Him we have no true reason to exist
beyond the grave. Apart from Him the existential wonders
and treasures and delights of a Universe of relationships
fade ultimately into meaninglessness. We know this to be
true, we who have been redeemed from the curse of the law.
And the blessing of the law has been written on our heart
by the very Spirit of G-D Himself. But these are strange
words when they are sown in the heart of darkness. Where
does the light come from that can illuminate the darkness?
This light comes only from the Jews; and its source is in
the Land of Israel. And only those who can accept it are
able to understand. He came to us as humanity's son, and
yet we didn't receive Him as the Son of Man. G-D came to
us as Emanuel, and yet we failed to recognize Him for Who
He was. And He is soon to return to us; but will we know
Him when He sits on His throne as the King of the Jews in
Jerusalem? Will He know those who practice Torahlessness?
Why such difficult speech? Who can utter such elitist
words? God is not exclusive, is He? How can anyone dare
say that God is so unique? or that the Jews are so unique?
or that the soil of Israel is so unique? or that a single
man is so unique? or so uniquely unique? as G-D is unique---
as only G-D Himself Is unique? Who can understand G-D in
His uniqueness? If He should say, "I AM HE, and there is
no other, I AM WHO I AM" ,who can accept it? is it a fact?
Is it a statement of fact? Where is the proof? Where is
the evidence? "Show us the evidence," says a man. "That
I might destroy it," says his son. G-D does not answer a
man according to his thoughts. Nor will He answer a fool
according to his knowledge. He has done what He has done.
And He will do what He has said He will do. Let the fool
rage on into eternity; the G-D of Jacob has said, "enough".
Where do we go from here? What can a man possibly say
to make sense of so many things? Which way do we proceed?
Righteousness is the plumb line; and justice is the level.
Let each man examine his house and see if it is worthy to
withstand the gravity of heaven's glory. Because the Day
is coming quickly when the Judge of heaven and earth will
call the dead in Messiah to life and slay the wicked with
One W-RD. He will exact retribution :seventy times seven:.
The one and the many; the many and the one. From many,
one? Or from one, many? No. The many from nothing---by
only One. As one, many will go to nothing. Yet many are
the ones who will be married with the One. While so many,
many more will be lost, and not recovered, to the mystery
of their lawlessness. And nothing will save them in that
Day of judgment, when they curse G-D's great white throne. 2 of 8
We were created out of nothingness and we were created Origins (3 of 19)
in nothingness. But we were created; we didn't originate
ourselves. Nor did we "somehow" spontaneously appear out
of "something" which by definition, must be so originally
devoid of any semblance of order (because order must only
and initially and ultimately come from disorder) that one
can only understand it as some absurd contradiction which
nullifies itself: perfect chaos. Perfect chaos nullifies
perfection. It would deconstruct itself if it could; but
it can't exist apart from what it is---because as soon as
it appears, it disappears. Darwin's progeny have evolved
in number over time; and they continue to refine "somehow"
to mean "something". But it appears to this uninterested
observer that their faith in their father is weakening as
those things which they imagine they're able to see, keep
getting smaller and smaller. They think that if they can
just get enough of their brothers together, to hold hands
in a big enough circle, that their "something" will prove
to be more than foolishness; but fools have a tendency to
collide with their folly. It's been said that "boys will
be boys; and dogs will be dogs" and never the twain shall
part. Except when they revisit their folly. Or is it "A
dog and its vomit shall not long be parted"? Or whatever.
From time to time throughout the course of the history
of Man, there have been occasions where fools aped wisdom
with such irony that the Creator and Creation's adversary
both laughed together at the spectacle---though each with
altogether different reason. The lofty pronouncements of
mankind's evolutionary cosmologists are close to becoming
such theatre. They strut about in the fine garb of their
technological know-how, presenting themselves as the high
priests of scientific know-who. Who can reserve laughter
at the sight? Indeed, :He Who sits in the heavens laughs:.
But when they finally stand in the inner sanctum of their
temple and declare technology to be the genius of science,
then let those who would see more clearly stand well away.
But what will science be able to see, by the light of its
fire, from its vantage point within the circle, before it
is consumed? How can such disorderly men come from order?
There was once a time, long ago, when :all of the sons
of G-D sang together: and laughed together, with joy over
all of Creation. But that occasion will never come again.
Some things are forever. Some things can never be undone.
We were made out of nothing---but we were created through
the W-RD of our Maker; by the breath of His VO-CE; in His
image. G-D's word is truth; and can never be undone; and
all that He declares is true when He declares it; and all
that He purposes will succeed. But He is holy and He was
holy and He will always be holy. We were created holy as
He is holy. And just as He will always be holy---so must
we be discrete and unique---forever. For Adam to be Adam---
created as he was in the image of G-D---he must be unique
and discrete in his essence forever---for eternity. From
nothingness we came; and on the Day of the final judgment
many will be returned there; but their essence will exist. 3 of 8
It hasn't always been like this. There was a time, in Origins (4 of 19)
the beginning, when we had the authority to keep the life
that G-D had given to us. We could have lived forever if
we had so chosen---if only we had chosen to obey the W-RD
of G-D. Make no mistake, G-D had created us for unending
growth; and His Universe had been created in anticipation
of such a world. Death is not a natural part of Creation.
Creation is the natural absence of G-D; He isn't Creation.
Darkness is the natural absence of light; but death isn't
the natural absence of life---it is the enemy of all that
lives. Sin is not natural either. Creation was not made
for sin. All of Creation was created in truth. There is
nothing that G-D created that was not of truth. Truth is
incorruptible, but wisdom apart from truth is corruptible.
In His wisdom G-D created natural light; and He separated
it from natural truth and He called it, "Natural Darkness".
There is nothing inherently false within natural darkness,
just as there is nothing inherently corrupt within wisdom.
But corruption can exist within wisdom; and sin can exist
within darkness. The things of natural darkness are true
insomuch as they remain true to natural light. Wisdom is
wise insomuch as it remains true to understanding. Truth
speaks into the nothingness and creates light by the W-RD
of G-D. And the light illuminates the things of darkness
that are true; but they don't appear in the light as they
exist in the dark; rather, they're clothed with the light.
There are things of which it is unlawful to speak, things
which must always remain implicitly known. Because words,
either human or angelic, are incapable of describing them
rightly. There are no words for some things of knowledge.
To attempt to explicitly speak of what is only implicitly
true is to speak falsely. Light always clothes knowledge.
The instant that one presumes to show unclothed knowledge
in the light is the instant that sin appears in the night
of natural darkness. There is no such thing as unclothed
supernatural knowledge; just as there is no such thing as
supernatural nakedness. G-D is light and there's nothing---
either explicit or implicit---approaching darkness within
Him. Hashem created natural darkness because nothing can
exist apart from Him without it. And G-D created natural
light because the natural knowledge that He created there
in that darkness couldn't exist without that light. It's
a paradox---that some things of darkness can't exist with
light, and yet neither can they exist inside the darkness
without it. Matter originated in natural darkness but it
was created from natural light as the light was separated
from the darkness. Matter is what light left behind when
when it separated from the darkness. And matter that can
be seen is clothed with energy; just as wisdom is clothed
with understanding. There are many mysteries in Creation.
The mystery of lawlessness can only exist in unnatural
darkness---in the unnatural absence of truth---because it
is false. Just as death is the unnatural absence of life,
lawlessness is the unnatural absence of justice. Our sin
exists in the unnatural absence of Yeshua's righteousness. 4 of 8
All of Creation is possessed of natural truth; and yet, Origins (5 of 19)
for some reason the wisdom of heaven's and nature's truths
has been corrupted over time. The corporeal and physical
nature of Creation suffers entropy. Natural truth is not
destroyed---but it is, in some sense "undone", even as it
is conserved. This is true in the heavens, and the earth---
in this virtual, ideal sense; as well as in a solid, real
sense. Learned observers of the earth and earth's heaven
call it, "The Laws of the Thermodynamics of Energy." And
they understand it to describe the ways of "Energy": what
is conserved and what is lost when work is performed (and
conducted from one thing to another), by a conductor, and
performer. Yet what is lost or what is gained if we work
forever to acquire a knowledge of wisdom; but never learn
to rest in the knowledge of G-D's truth, which is greater
than our truth, or His wisdom, which is not of this world?
A man of letters says, "All truth is God's truth." While
a student asks of him, "What is truth?" While their fool
says mockingly to all, "What is truth!". And :yet I know
that one fate befalls them: all. All darkness isn't this
present darkness. Indeed, what if their truth isn't true?
What if the light that fills them is darkness? :Then how
great is that darkness: of the outer darkness. We do not
know what we do. But why is it so difficult for humanity
to confess its ignorance, and change its mind, and repent?
A father hears his child weeping in his bedroom and he
rushes in to see what's wrong. And the child says to his
father, "I've lost the part that makes my toy work, and I
can't find it anywhere in the room; but I'm sure it's got
to be here somewhere; and I keep looking for it. It's my
favorite toy. I don't know what to do." What would that
father not do for his child? Even to the point of buying
a new toy to try to take the place of the one that breaks
his child's heart. As that child grows older it won't be
the new toy that he treasures, but his father's love that
he experienced in his despair over his favorite toy. And
he will treasure that broken toy for the rest of his life.
Creation has lost its natural justice; and it despairs
of its life as an ongoing consequence. Even children can
tell that life isn't fair, and that something is just not
right. Is there any place on earth where a child can not
observe what nature calls a father? Even an orphan child?
And can a child not wonder from where a father comes, and
to where a father goes? And can he not see good and evil
fathers at work in the world all around him? What of him?
A good father adopts a fatherless child. And he loves
him as much as his first son; and out of his love for him
he makes a toy for him with his own hands to show him how
much he loves him. But as that child grows older he sees
the toy that his father had bought for his first son, and
he grows to hate his older brother for it. So one day he
goes into his brother's room and breaks his brother's toy.
This grieves the father, but his older son only cares for
his favorite toy; the one with the missing piece that his
father had replaced. What will that younger son do then? 5 of 8
We know that there is such a thing as property because Alef (6 of 19)
we can see that there is such a thing as debt. Owing and
owning are a de facto reality of our human existence. We
owe things to others; to deny that we owe anyone anything
renders us less than human in our behavior. Indebtedness
is a fact of our humanity. We can own nothing; but there
is no one who can owe nothing. Except G-D. G-D does not
owe anything to anyone. Though many of His creatures beg
to differ, the sovereign Creator of the Universe does not
owe anything to anyone, and He never has. He doesn't owe
a debt---even---of love. G-D is love; love describes Him.
All of His creation was created out of love. And each of
His creatures came into existence owing a debt of love to
Him. He loves us---even if we do not love Him. But when
we are loved by others, and love others in return, we can
come to understand His love for us; and the love which we
owe Him in return. We owe our very existence to G-D, let
alone all that we have or will ever have. A tithe is our
acknowledgement of the sovereignty of G-D over all of His
Creation, over all things both seen and unseen. Property
is both a legal and virtual reality. Though Adam allowed
his sovereign ownership of nature to be taken from him by
deception (he deceived himself first and foremost, and in
the end has no one to blame but himself), and thus has no
natural property rights in nature's law, G-D in His mercy
provided a way of restoration (from before the foundation
of Creation) through the tithe. Adam was given sovereign
ownership of nature when they were created, Eve from Adam;
but when they separated themselves from the sovereign G-D
Who gave them sovereignty, they also separated themselves
from their dominion; and all of nature was then without a
natural owner. Thus natural law exhibits no titleship or
justice or reason in its own right---but only the laws of
Darwin's folly and the ultimate extinction of his entropy.
But a second natural Adam entered into nature as a one
of a kind man; and He, as the eternally preexisting tithe
of G-D, through Whom everything had at first been created---
reclaimed Adam's natural sovereignty for him in his place,
as his son, which was His birthright to do. And He arose
from the death of that great first separation between G-D
and Adam, because He was legally entitled to do so as One
Who was sovereign even over the separation which is death.
And He ascended to the right hand of the sovereign throne
of G-D---until the great and terrible Day of Adonai, when
He will return to exercise His dominion over all Creation,
and to purge lawlessness from the face of the earth. And
there will be no end to the increase of His governance in
all of His Creation from that Day forward---leading up to
a New Day of the re-creation of the heavens and the earth.
We who will be resurrected when He returns, will serve as
tithes of that Day along with Him, for the Sabbath of His
reign in Jerusalem. Why did He return to heaven? and why
must the earth wait for a millennium for the New Creation?
Because heaven must come down to earth; and G-D must come
to us. Because we can't get to heaven; or understand G-D. Bet (1 of 11)
A tithe is more than just a "tenth" of something, just Gimel (7 of 19)
as "the lion's share" is more than nine tenths of a thing.
So of course a tithe isn't "precisely a tenth and nothing
but a tenth" of the law; it has both a special and common
sense meaning. But what is common to some is uncommon to
others. A title is the recognition of an owner's portion.
A tithe is the "something more" than just "the sum of its
parts"; it is something more than a percentage of a whole.
A tithe is the interface that allows for the relationship
between the theoretical and the real, the eternal and the
temporal, the infinite and the quantifiable, the many and
the one, the particular and the universal, the common and
the special. An offering of tithes is an acknowledgement---
whether explicit or implicit---of the existential reality
of a higher court of understanding, and of a higher order
of meaning. A tithe differentiates deed from lip-service.
Wisdom is about relationship: the how?, and where? and
when? of things. It's about timing and placement. It is
qualified as wisdom by understanding. It is proven to be
wisdom by the speech and behavior of those who understand
it. Because their speech and behaviors produce words and
deeds that even the young and foolish can recognize to be
wise. Speech and behavior are inseparably one---we can't
understand speech apart from behavior: to speak is a form
of behavior. So also, wisdom without understanding isn't
wisdom at all. We can't understand wisdom apart from her
deeds, and we can't understand her actions apart from her
words. Authentic wisdom is wise only insomuch as it acts
and speaks in deference to the understanding that it does
not, in and of itself, determine what wisdom is---that it
is not the source of wisdom. "Wisdom" is not wise in her
her own estimation. She understands that she is not wise
at all, apart from the one true "WHO", Who is personified
as a "He" to her "She", namely, the G-D WHO IS the source
of wisdom. So also, we exist because G-D exists; and yet
we are not Him in any way whatsoever. Indeed, apart from
G-D we are the very antithesis of Him---just as wisdom is
folly apart from G-D. Wisdom is reflective understanding.
Understanding is about truth: the why? of things. And
the why? is inseparably paired with another question: who?
Truth is about the who and the why of things. The giving
and receiving of tithes is about a recognition of the who
and the why. To whom does property belong? To its owner.
And how is something found to be property? and how is its
owner determined? Through a finding of law, and a ruling
of a court of that law. Who owns what? Or what owns who?
Can a something own a who? Is natural slavery sanctioned
by natural law? The one who says, "I am the Judge and no
law can judge me," is a slave of lawlessness. Such a man
places himself above the law. But the judge who is under
the law recognizes the judgments of a higher court. Thus
there are at least two "courts" of justice in the reality
that is human law---and both courts are above natural law,
where there exists no court and no justice---but only the
instinctive judgment of nature, which leads to extinction. Dalet (2 of 11)
There is an old saying that "possession is nine tenths He (8 of 19)
of the law", which could be restated as "ownership is one
tenth of the law". I can own what someone else possesses.
Does what you have belong to you? Ownership is one thing,
and possession is another. Which is more important to us?
Here in America the rule of law insists that ownership is
paramount---even though it be the mere tenth of the whole.
These two things are a pair---they belong together. They
aren't quite what we might call a dichotomy, or a duality---
these kind of terms are too misleading---they become mere
fifty-fifty propositions---abstract constructs subject to
a sophist's shell game. Rather, possession and ownership
are a ninety-ten pair wherein the one is the Title of Law.
Ownership is the property of the law---whereas possession
without ownership is lawlessness. The legal relationship
between ownership and possession is justice. Without law
there can be no such thing as legal justice. Natural Law
is a kind of law that has to do with virtual justice. We
know when we have suffered a natural injustice, no matter
how young we are or unlearned we are or ungoverned we are.
Natural injustice is a de facto reality of our experience;
and from that undeniable injustice we discern the de jure
reality of virtual justice. A child discerns the de jure
reality of other individuals in the same way. And adults
are expected to respect the relationship between the many
and the one. Virtual justice is a thing of Intuitive Law.
So the de facto hand of natural injustice allows us to
grasp the de jure reality of virtual justice. Because we
sometimes observe natural injustice responding to natural
injustice in such a way that (instead of perpetuating the
injustice) seems to bring about a measure of peace. What
is it, there at work---somewhere between the two de facto
injustices---that brings about peace in that relationship?
It is nature's justice---unnamed---undefined---uncodified.
It is definitely there, in a de jure sense, but not there
in a de facto sense. The effect is unmistakably there in
a de facto sense of peace; but the cause of that peace is
hidden in the relationship between one de facto injustice
and another. As nature's intuitive justice becomes solid---
through repetition and observation and recognition---what
was theretofore de jure virtual justice is adjudicated by
de facto legal justice. The title of "legal" law is thus
imposed upon the whole of natural law and judgment arises.
We have other colloquial terms for natural law. It is
sometimes referred to as "the law of the jungle", and its
practical outworking is known as "street justice". It is
a law that is primal and animalistic and its "justice" is
an instinctive, unreasoned balance of de facto injustices.
We are all comprised of the dust of the ground and we are
all animated in this shared land of the living. We exist
as discrete material substances in a space-time continuum.
And yet there is far more to us as human beings than just
this "nine tenths" of our existence. There is a distinct
other that differentiates us from animals, and vegetables,
and minerals. Human reason is the crown of our existence. Vav (3 of 11)
If the lion's share of everything that man seems to be Zayin (9 of 19)
about in this existence is marked by vanity and emptiness,
or futility and disparity, or transiency and incompletion;
nonetheless, our lion's share wears a crown called reason.
And though the Preacher spoke rightly, saying, :Vanity of
vanities---all is vanity.:, he also spoke truly as a lion
of wisdom in proceeding onward to his conclusion that man
must :Fear G-D and keep His commandments:. Because there
is no such real thing as an animal crowned with any crown.
But there is such a real thing as a King and the Crown He
wears. And there is such a real thing as a Judge and His
Seat of judgment. And there is such a real thing as good
and good's reward; and there is such a vile thing as evil
and evil's effect. Our human reason is an interface with
the realities of Heaven and a Throne that is the ultimate
reality of all realities. Human reason is absurd without
truth; and faith is impossible without reason. The Great
King of all the Universe is both the source of reason and
faith, and the object of faith and reason. And it is the
practice of wisdom to be faithful to the truth of reality.
But as for the beast who thinks he knows better, there is
more hope for a fool. The savage in a man may be thought
wise by all; but :no longer will the fool be called noble:.
Apart from our Maker and His justice we are hopelessly
lost to meaninglessness. Some lost souls come to realize
this early on in their lives, while many others can spend
their entire lifetimes never bothered by a haunting sense
of some essential vacancy that's waiting---somewhere deep
within them---for a certain sense of something to enliven
it. Apart from our Redeemer and His righteousness we are
hopelessly consigned to our personal lawlessness. We are
unable to undo the things we do that damage those we love.
And all that we can do to repair the damage is never good
enough to undo the things we did to them. And even their
forgiveness joined together with our forgiveness is never
quite enough to change us. And the more we try to change,
the more sensitive we become to how we hurt those we love,
and the more sensitive we become to how our love hurts us,
and the more helpless we become to change the way we love.
Even our love is not enough to justify our reasons for
living. Or if a man murders his neighbor on a Monday and
then thinks he does well for the rest of the week to kill
no animals, is he justified by his Tuesday through Sunday
behavior? How good must a bad man become before he stops
being a bad man? Or how bad can a good man become before
he stops being a good man? Without justice an individual
means nothing, and the world around that individual means
nothing. Because without justice there is no owner---and
without ownership an individual can keep nothing precious.
Without ownership nothing can be unique, nothing precious,
nothing cherished, in this world. Even if the individual
were to possess all the goodness and beauty and wonder of
the entire Universe, without justice the individual keeps
nothing---not even individuality. :What does it profit a
man to gain the whole world: but never find righteousness? Het (4 of 11)
If justice is the right relationship between ownership Tet (10 of 19)
and possession under the law; then righteousness is found
in the relationship between ownership and the law that is
above it. Righteousness is a vertical legal relationship
and justice is a horizontal legal relationship. If there
is only one court---of justice---then who or what decides
the law? Or who becomes the law? Or is the law becoming
of anything good and beautiful? If justice is decided by
a woman with a blindfold and a scale, where is the keeper
of her sanctity? :Has the rain a father?: Or the fields
a husband? Or the harvest a child? Or the grain a place
to go? Where can justice be found in one court of law if
it can't be found there? Who can observe the miscarriage
of justice and say, "Sometimes peace is still-born in the
order of the court." Who can watch as justice is carried
out of that courtroom in a coffin and buried in that yard
outside the steps of that courthouse and say, "Justice is
served. Now everyone can rest in peace." Who will watch
the watchers if there is just one court of reason and law?
How can such a court stand upright over time? Or how can
its sense of rightness gain acuity over time by blindness?
But there is a higher court of reason. And justice is
to be found in the righteous judgments of that high court.
And peace and order are the blessings of its deliberation
and its rule. Righteousness is found in that court alone.
The Judge of that court is the rightness of righteousness.
He is the very definition of righteousness and the author
of rightness itself, and His opinions are true, and final.
None dare enter that courtroom to stand before that Judge
in their own sense of rightness. Will a mere human stand
in that place and arrogate the righteousness of the Judge
of righteousness? Heaven trembles at such an abomination;
and the earth shudders, and its very foundation fractures.
Man is a little lower than the angels, and not too far
above the beasts. It was inevitable that men would think
themselves angels, albeit of a different kind; and it was,
perhaps, inevitable that angels would consider themselves
just a little lower than G-D, in a way of special sonship
of a different kind. But when both the man and the angel
conclude that one or both of them are G-D then that angel
will find himself cast out of heaven. And that adam will
find himself lying in the dust of the ground like a beast.
The sin of an outlaw is the "unrightness" of his sense of
rightness. And his judgment is distorted by his sense of
the justness of his cause; but his ways are only right in
his own eyes. How dare anyone say that he is wrong to do
the things he does! How dare anyone---even his Maker and
Redeemer Himself---suggest that he is wrong to be what he
has become. Because it was not his choice at all to have
to live the way he lives. And it's not his fault that he
was born into this life. And it's not his truth that God
will not accept him as he is. How dare anyone judge him!
The mystery of our lawlessness is great; :the heart is
more deceitful than all else and is desperately sick; who
can understand it?:? Only G-D Who re-makes us in Messiah. Yod (5 of 11)
The great mercy of G-D relieves us from the compulsion Kaf (11 of 19)
to understand the mystery of our lawlessness: we need not
fully understand the nature of our guilt before the court
in order to make an admissible confession of our criminal
conduct. Quite the contrary, we are told to abhor occult
behavior---which includes the searching out of sin of any
kind for any ostensibly constructive purpose. The things
of lawlessness are false---they do not truly exist at all---
but the sin that issues from that falseness is quite real.
The darkness of lawlessness is false, and the things that
appear in that darkness are false. Occult knowledge lies
to the one who tastes it, and fills their mouth with lies.
And they swallow the lies, and their stomach is distended
with the lies, and their flesh is misshapen by those lies.
Yet they think that they are the true seekers after truth.
But the longer they practice the knowledge of lawlessness
the farther they get from the truth of reality. There is
no true light in the deep things of satan. True light is
a thing of the day; but the knowledge of natural darkness
belongs to G-D Alone, and to no one else, neither man nor
angel. No one can see in absolute darkness; but everyone
who has ears can hear in the dark. And there is no other
sense that we can trust when there's no light to illumine
us---no sensations of smell, nor sensations of taste, nor
touch. We must trust the Voice of our Maker when we must
go out into the night. We must listen for His Voice, and
ignore every other voice that doesn't belong to Him. His
Scriptures are the source of His light; His words are the
source of His Voice. Anyone who hears His Voice a little,
and follows His instruction, and does as he is instructed,
will hear G-D's Voice more clearly---and His instructions
will become more evident in the life and lifetime of that
faithful servant. But anyone who listens to a voice that
doesn't belong to His Scriptures will end up tasting what
isn't food and drinking what isn't drink; and that wicked
servant will become enslaved to the master of lawlessness.
A righteous teacher of Scripture went up to his church,
and he saw a drunken man covered in his own vomit, asleep
on the steps of the sanctuary; and that righteous student
thought to himself, "Lord, this poor wretched man. There,
but for the grace of God, go I." And he stepped past him
carefully, so as not to arouse him as he slept---and then
entered the church to tell the pastor, so that they could
summon some help for the man. The drunkard's friend just
happened to be sitting across the street and he was awake.
And he saw what happened and said to himself, "Gawd, am I
glad I'm not like that preacher. I may be a drunk but at
least I'm not a hypocrite. And at least I'm not the fool
that my drinking buddy there is, to hope that some church
can save him." Then he noticed the pastor of that church,
opening the door; and he mocked the pastor as he knelt by
the man's side, saying, "Save your flock, preacher! Save
yourself the trouble, Preacher! Your Gawd ain't listenin'!"
But the well-practiced preacher answered, saying, "You're
wrong, my friend; I used to be an alcoholic just like you." Lamed (6 of 11)
Nu? So what about the Jew? This goy that goy, "Let's Mem (12 of 19)
all go to church, guys!"? So what's Jacob, chopped liver?
Well. No. Not exactly. To the lion's share of humanity
the Jew looks more like dead meat than chopped liver; but
that's just us. But Jacob's point is well taken; because
we can't understand truth if we don't start with the Jews
first. In order to understand the order of things, Jacob
must be the one who receives the hereditary blessing that
belongs to the first born son. Even if it wasn't exactly
given to him by his father. That is to say, "Well, maybe
they didn't 'exactly' realize what was happening when the
birthright was in play---just like Jacob's fraternal twin
brother didn't 'exactly' know what he was doing---when he
turned the tables on Jacob inside their mother's womb and
pulled him by his heel, back into the contest of emotions---
and then pushed his way past Jacob in the birth canal, so
he could get some air. So, nu? Jacob wasn't the one who
butted into line---actually---truth be told, he was first
in line to be born. So nu? Is the fittest man in a race
always the one who deserves to win? And anyway it wasn't
exactly like Jacob didn't want some breathing room of his
own. Maybe it wasn't exactly a photo finish from a dad's
point of view. But it was very, very close on the inside.
In truth, yes, Esau was the better fighter; but Jacob was
the better wrestler. And in truth, Jacob could have beat
Esau to the air. Because in truth, the fighter must have
room to exercise his skill; but the wrestler is effective
at close quarters. So nu, such a gansa megilla? Ya'acov
was a good Jewish boy; before there was even such a thing.
He loved his yiddishe mama---before she even knew that he
could love her even more than he loved his own life. The
truth of the matter is Jacob hesitated, for just a second;
because he didn't want to leave his mother's womb; and it
cost him his birthright. Or so it would seem. But Jacob
won the contest of their wills; after it was all said and
done. Because he wanted his birthright as the son of his
father and mother more than Esau wanted it. In truth, it
was his from the beginning. But what? Esau won it, fair
and square? So nu? Esau didn't exactly know what he was
doing when he traded places with his brother for a second
time; and gave Jacob's place in line back to him; and for
what? some soup in a pot? some stew? So what was Isaac's
blessing, chopped liver? Esau wasn't taking care of what
belonged to Jacob; so if Jacob hadn't taken it back, fair
and square mind you, then he would have been worse than a
delegitimized son; in truth, he would have been akin to a
worthless bastard. So nu? What would you have done in a
similar situation? In truth, we're all illegitimate sons
and daughters, Jew and goy alike. Truthfully, we are all
like Esau on his worst day. But even truer still is this:
Jacob was the undergoy; just as the Jews have always been
the underdog. But he was a faithful son and father. And
he was his brother's keeper; just as the Jews have always
kept faith with the nations that they have wandered among.
But we have a taste for blood; and a savage hate for Jews. Nun (7 of 11)
Who are the real overlords among us? Who are the ones Samekh (13 of 19)
who "really" run the world? If the rocks and trees could
speak they would tell you, "O wicked, foolish man. Throw
a rock, and hit a Jew! But look behind them...and you'll
see who's really calling the shots." The Jew is a middle-
man; and Jacob is a scapegoat. The Jew is a peddler; but
his supplier is the thief. The Jew is a shrewd bargainer;
but his banker is the swindler. The Jew may have a knack
for making money; but his impoverished brother never goes
without his help. The Jew may have a knack for study and
learning; but he freely gives the wisdom he acquires from
his gift to anyone who wants it. The Jew may have a gift
for management; but he also knows how to serve the boss's
interest. If sometimes Jacob fails to serve "the greater
good" of those around him; be certain that he will become
the property of those who wish to use him as an insurance
policy against potential losses due to fire and theft and
potentially life-threatening exposure to the overwhelming
rage of an awakened and enlightened mob of angry laborers
who have suddenly found themselves disenfranchised of all
of their personal sovereignty---and all of their property
also---except for a few torches and some pitchforks, that
is. But the Jewish banker's bankers know that such tools
are all that all those angry workers of the world require
to kill them where they sleep. They're very careful---to
be certain---that such rage if it goes out into the night,
heads to the house where their Jewish front man lives; so
they'll have enough time to decide how they might respond
to their advantage. The house of Rothschild sells sweets
for the gentile lords of the nations; and those overlords
have made multi-leveled preparations to direct, and if it
should be necessary---redirect---any unforeseen, midnight
insurrections to the untermenschen, who hide in the proxy
called, "Israel". Behind every seeming "scheming Jew" is
the genuine adversary of every true underdog of the world.
And he has a diabolical knack for training wolves to kill
sheep as a way to distract shepherds from the real target
of his hatred. The shepherd's boy is who the lion really
wants; and he crouches in darkness, waiting for the chaos.
And when the shepherd directs his attention to the wolves,
he moves quickly for the kill, and drags his prey away to
the safety of his lair before the shepherd even begins to
realize that his son is gone. How can a shepherd protect
his son, and his sheep, from such a treacherous adversary?
The state in Cisjordan is a New House, waiting for the
middlemen to move in. But the people of Jacob's children
have taken back their rightful ownership of that place on
which that odd mansion was hastily erected. And the Jews
will never again be stripped of their sovereignty as Jews
living in the Jewish Eretz of the Yisrael of the L-RD G-D
of all the Universe---HaShem Adonai Tzva'ot---the LORD of
hosts, is His Name. And no one will stand against Him in
the Day when He returns to rescue Israel from the nations.
And no longer will Esau answer insolently to Israel's G-D,
saying, "So, am I also supposed to be my brother's keeper?" Ayin (8 of 11)
Jesus ascended to heaven to claim His sovereign rights Pe (14 of 19)
as the King of all kings and the Lord of all lords---both
in heaven and on earth. And He will bring that authority
with Him when He returns to Jerusalem to claim His throne.
What is sovereignty? Or what does it denote? Royalty?
Regency? Rulership? Is it just an artifact of antiquity,
as post-modern man would have us believe? Is it the lock
of a tyrant, and the chains of his fools? What should we
do with sovereignty, to avoid the fate of tyrant and fool?
Ability is to sovereignty what possession is to law. The
ability to do something is the larger part of sovereignty.
Or in other words, "ability is nine tenths of sovereignty".
Or to rephrase it: "authority is one tenth of sovereignty."
Here in America the rule of law insists that authority is
more important than ability. America became the greatest
nation of modern history by constituting itself, in large
part, upon the conviction that might does not "make right."
And America has become a watchword of post-modern history
by deconstructing sovereign authority into a framework of
folly, a shining city on a hill, not unlike the Parthenon,
with no roof and no doors. America sat down and said, "I
will eat the food of gods. And then I will wipe my mouth.
And then I will speak. And whatever I posit will be true."
But in truth, America eats, and then wipes her mouth, and
then lifts her robes, and then squats in her chambers and
deposits her law on the floor, and then asks, "Where is a
man who can clean up this mess?" Yet we're told that her
words are pregnant with meaning. Folly upon folly. Such
is the world of post-modern man, who reasons in his heart,
and emotes in his head. Such is the madness of humankind.
So now the Torah of G-D is beneath us? So now our law
is whatever we say it is? Because? Because? Because we
are possessed of such ability? Because we are the owners
of all that we see? Because authority is rightfully ours
as the intuitors of humanity? But look wherever you will,
you son of a humanist, and see if you can find a humanist
who has not died an animal's death. Such is our heritage.
Yet what is the birthright of a man according to Torah?
Personal sovereignty: the ability to breathe and to sense;
to digest and to reason; to grow and to build; to develop
and to create; to procreate and to propagate; to populate
and to dominate. But what is the inheritance of a son of
man according to Torah? Death. Separation from the land
of the living. The life that is in our breath is ours in
the instant we are first able to take it: this is a man's
right by virtue of his birth. But the essence of a man's
life is more than the living of it. The life that is his
essence is in his blood. This is the life that all flesh
inherits from conception. It has the ability to exist by
virtue of its conception; but it doesn't originate itself
in the way that it originates its own lifetime (by taking
its first breath). Birth grants a child the authority to
breathe; conception grants a child the authority to exist.
But we go, nonetheless, the way of all flesh. We have no
authority to keep what we have been given: because of sin. Tsadi (9 of 11)
When Jesus was just a lamp of clay in Eretz Israel, He Qof (15 of 19)
was at once, the source of the light of the world, and He
was the light that shone in the darkness. Judgment opens
the eyes of those who have been blinded by injustice; and
judgment closes the eyes of those whose ways are just and
true in their own estimation. Yeshua came into the world
to give sight to the blind; and He came into the world so
that those who walk by the light of their eyes would know
that they are blind. Because they would stumble over Him
in their blindness to the truth; and they would fall down
and be broken. It was necessary for the sake of the name
of the Messiah as "He Who Is to come in Hashem". And yet
we still stumble over Who He was; and Who He Is as He Who
was; and Who He Is as He Who Is to come. It is necessary
to this day that He remain :a stumbling block, and a rock
of offense:. He was a unique, one-of-a-kind lamp of clay
in Eretz Israel; and He was the unique, one-of-a-kind oil
that continuously filled that lamp; and He was the unique,
one-of-a-kind light that burned in the darkness of Israel.
While He was in the world He was by Himself Alone; and in
Himself Alone; and through Himself Alone. And He was for
Himself Alone, as the only true W-RD of the wisdom of G-D,
in the truth of His VO-CE---as Israel's truest embodiment---
in the flesh of Abraham, and Isaac, and Jacob---as He Who
was conceived, the King of the Jews and Jerusalem's Judge
and Zion's High Priest. And yet He died for all humanity.
Y'shua came into the world to save it, even in its sin,
and blindness, and brokenness: from its sin and blindness
and brokenness. Y'shua came into the world, to redeem it
from its own unrighteous self-judgment. Y'shua came into
the world to save it from itself and to judge the one who
usurped the sovereign authority of the throne of Adam, in
Gan Eden---the accuser who is a false prosecutor of truth.
Y'shua came in the righteousness of Abraham, according
to the spirit, and the letter of the Torah; in accordance
to the Torah of heaven and of earth. And in the same way
He came in the righteousness of Isaac, in both spirit and
in truth. And at last He came :as one untimely born:, in
the flesh of Jacob; and according to the righteousness of
Israel, G-D's servant and first born son according to the
spirit and the letter of the Law of heaven and earth---in
word and in deed. And He will return to Tzion, in spirit
and in truth; in accordance to the Torah of Moshe and G-D.
In that great and terrible Day of His inauguration, as it
is in heaven, so shall it be on earth. Y'shua HaMashiach
will bring all of heaven with Him in that Day. And every
eye will be opened by His righteousness; and He will fall
upon the wicked of the earth, and shatter them like rocks.
But first He died and first He was buried and first He
rose from the dead and first He re-ascended to His Father.
So that every orphaned sinner who will believe in Him can
eat His bread of heaven and be filled with the oil of His
Spirit and drink the living water from the springs of His
Spirit and the new wine from the grapes of His new heaven
and earth---together with Him---in His unimaginable world. Resh (10 of 11)
What would your mother's father say? The one-and-only Shin (16 of 19)
man they call your zayde or grandpa or grand-pere or saba
or wai gong or jed or ojisan or opa or naana or abuelo or
dedushka or harabujee or lolo or dziadek or kakek or deda
or papous or baba iya or dede or umkhulu or bababozorg or
another title even more unique than any one of these more
typical titles. What about that bigger-than-life man who
has a name to distinguish his title, and a face to ensure
the uniqueness of his name, and a memory to invoke it all
again and again---in his presence and even in his absence.
His memory is a crown of everything that constitutes your
history. How can this singularly precious tithe of yours
have any real connection to some archaic and arcane story
of a man called "Abba Avraham" whose life revolved around
his so-called G-D-of-all-Creation, whose voice he claimed
to sense from time to time and place to place, throughout
his unremarkable life. What if, in truth, simply through
the quirks of human nature, the version of his story that
his descendants revised just so happened to resonate with
the collective imagination of a goodly portion of mankind?
So good for them? but not so good for you and yours as
well? Did the power of the story that Yisrael told issue
from its universality or from its exclusivity? Universal
myths are ubiquitous---one's just as good as another. No,
it must be the exclusivity of a Judeo-Christian narrative
that draws listeners to its stories. But this would seem
to be counter-intuitive insomuch as people aren't readily
inclined to surrender the title of their personal history,
that invests them in everything that is precious in their
world around them, to the message of an ethnocentric Book
that claims an exclusive right to the truth of everything.
We want to believe in such a thing as uniqueness. But
we don't want to believe in a greater sense of uniqueness
that is, by definition, unique from us and our uniqueness.
So we make a god out of our uniqueness and we place it in
a house that we build from the uniqueness of our lives in
our world around us. And our god is every bit as true as
we are true. But every bit as false as we are false. So
how do we improve upon the inadequacies of our uniqueness?
We strive always to better ourselves and our world around
us---to make our sense of uniqueness truer and truer. So
how do we make our sense of our own uniqueness truer? We
seek to increase our uniqueness by denying the uniqueness
of the world outside our own and by denying the falseness
of our world around us; sometimes to the point of madness.
Sometimes to the point of killing the things that are not
unique to us. Yet G-D isn't some "non-God" for a non-Jew.
The mother of your grandfather was a unique and sacred
tithe of who you are in your world. What would she do if
she heard what you have heard? Would you even be here to
read these words you're reading now? Would your mother's
father have been born into a different world than the one
he came to know? But she did have a chance to hear G-D's
VO-CE; and when His W-RD calls her from the grave perhaps
she'll love Him as an orphan loves the one she never knew. Tav (11 of 11)
What will you do today with what you know now? Do you Endings (17 of 19)
hear His Voice as you read these words? Can you hear Him?
Is there a place in your heart that's soft enough to hear
the truth? Or is your world too important to you to hear
the truth about it? Is your sense of your own uniqueness
too important to your sense of self-justification to hear
the truth about it? In truth you were created a uniquely
wonderful mystery-of-a-person by a G-D Who longs to share
His uniqueness with you. But apart from the truth of Who
He Is your uniqueness will decay into the dust of history.
He makes all things new. He would re-make you into a new
creation that would give you a life in the new heaven and
earth which is to come, in the city where no one is alone
in his uniqueness, but each one is an eternally unfolding
mystery of uniqueness. No one is alike in the new heaven
and earth. But everyone is alike in the place that burns
in an eternal mystery of its own lawlessness. Choose now
whom you will love. Love is a choice. G-D has chosen to
love you. But will you accept His love on His terms? Or
will you choose only to love Him in whatever way you wish
to know Him? The only way that the Creator will be known
is by and through His VO-CE and His W-RD. Will His Voice
plant a grain of truth within you, and cause it to spring
forth into this world in which you live? Or will you not
give up your life for His? He gave up His life for yours;
but your life cannot exist with Him. Yet neither can you
exist apart from Him. He laid down His life, and then He
took it up again; so that you can live with Him---just as
He lives with His Father. There is no injustice with G-D.
It's a great mystery why adam, when he hears the truth,
either loves it or hates it; and it's a great mystery why
a son of adam, when he sees what becomes of the two adams
that go before him, either chooses to reject the one that
he turns aside from, or chooses to live with the one that
he continues to follow. You should choose today whom you
will follow. You cannot have two masters. Repent of one
and follow the other. How well does your master know you?
How well do you know your master? If you are a false son
of adam then you are a slave of sin. But if you are true
to the Son of Man then you will serve Him, in word and in
deed. But G-D cannot be impersonated by anyone, so don't
try to be someone you are not, and don't expect others to
be someone they are not. But love each other as you have
been loved; and serve one another as you have been served.
And you will be called, "sons of the Living G-D", because
the Son lives in you and you in Him. Will a sinner never
come to know the truth because you choose to live a false
life in Messiah? And if you choose to live a lie, who is
it that you suppose will believe you? And why is it that
they should believe you? For their sake? For who's sake?
They should believe you for the sake of the truth that is
within you; if the truth is within you. Because the only
thing that can save everything that's good about Creation,
is the Truth of the Creator; not satan's so-called "truth".
You can know the Truth, even now---He Is Messiah Jesus. 6 of 8
The liar says that the Messiah needs you for something Endings (18 of 19)
more important than yourself. The deceiver says that G-D
needs you like "Uncle Sam Needs You!". But Uncle Sam has
more to do with the father of lies than with the Ruler of
all Creation. G-D have mercy on us all if Uncle Sam ever
converts to Uncle Jesus. The deists' "laws of nature and
nature's god" are cruel in their application, but mankind
is better off with them than with the kind of men who see
themselves as keepers of the flame of power in government.
Government has no might of truth within itself, nor is it
any torch of truth when held aloft by human hands. There
is no inherent virtue in human government. Because there
is no inherent virtue in human nature, or in nature's law.
If you believe that people are basically good then you
will likely espouse a belief in the ability of government
to better your world. If, on the other hand, you believe
that people are essentially sinful at heart then you will
likely subscribe to the need for limited, self-government.
As it's used here, the word "people" is meant to indicate
yourself, first and most of all, as well as everyone else.
If we are good then a government can serve a greater good.
But if I am sinful then how shall I govern myself rightly?
And if people actually aren't good at heart then how will
small governments encourage good behavior, or inhibit bad
behavior? Communal depravity is isolated, and individual
behavior is moderated, by a plurality of small government
structures---beginning with the self and extending upward
and outward through the family, and the greater community
and society beyond. Each structure of limited governance
is a deferential response to the strengths and weaknesses
of the preexisting structure---which is sovereign over it.
Human self-government must begin with a recognition of
the G-D given sovereignty of the individual. Each person
must be allowed to exercise his or her own authority over
his or her own abilities. For better or for worse. Even
if the person is a child, his or her G-D-made sovereignty
must be respected by the parents and the neighbors around
the child's family home. If that child fails to exercise
proper authority over his or her abilities then it is the
obligation of the parents to restrict or to retrain their
child. If they fail to properly exercise their sovereign
authority over their child's abilities in their abilities
as the child's parents, then it's the obligation of their
neighbors to protect their neighborhood from the failures
of their authority by taking them before a court of truth;
in order to reestablish the justice that the neighborhood
has lost---the injustice being the imbalance between what
rightfully belongs to the neighbors (peaceful coexistence)
and what that family in question has taken through a lack
of proper self-restraint. So it's not a neighbor's right
to use his own hand against his neighbor; nor is it right
for any parent to raise up his own hand, in his own anger,
against even his own child. But the rod of discipline is
self-restraint according to a higher law than man himself.
Torah is a good judge, but only G-D is king and priest. 7 of 8
The first thirteen states of North America that united Endings (19 of 19)
together did so for the purpose of asserting their unique
sovereignty as inviolate entities free from the royalties
of any earthly king. If any one of the individual states
had been able to assert its own unique sovereignty singly,
then it would likely have chosen to do so---and its claim
would have differed little from the claim that was levied
jointly by the thirteen. The thirteen united states were
no more sovereign---by virtue of their unity---than a man
is sovereign by virtue of joining an army. An army isn't
sovereign by virtue of its might---nor any king by virtue
of his soldiers. But the sovereignty of every individual
in the thirteen states was alienated and pillaged in many
egregious ways by a tyrant who usurped the sovereignty of
G-D in his claims upon the G-D-given rights of the people.
Indeed, if but one man had been able to regain his unique
sovereignty as an individual over and against the tyranny
of one king, then he quickly would have done so. One man
has more G-D-given sovereignty than any state or union of
states. These are powerful words, though they lack might
as mere words; but such power gathers into might---and we
the people---in our declaration of G-D-given independence---
gathered into the perilous might of a self-governed union,
in the hope of casting-off the tyrannies of authoritarian
individualists. By the grace of our sovereign L-RD (when
we were basically a nation of Bible-believing individuals)
we were freed from a might far greater than our own might.
Would that we had found the courage to declare the gospel
of Jesus the Messiah of Israel in our writ to the nations,
in a Declaration of righteous dependence and independence.
King George was a rugged individual just as we were kings.
Even so, sovereignty is fraught with paradox; and one who
thinks that his sovereignty is his own will have it taken
from him. As G-D's justice would have it, now the nation
to our north (that did not choose to exalt itself against
the crown of an evil king) has more sovereignty than this
America of erstwhile sovereign states that presumes to be
a light, a golden christ of pseudo-israel, to the nations.
But America will not regain her sovereignty until each
state of her union regains its Constitutional sovereignty.
And those states will not regain their sovereignty unless
each county of each state regains its sovereign authority
to govern itself under the laws of justice, to the utmost
of its unique abilities, for the sake of the liberty, and
the life, and the pursuit of the happiness of its peoples.
And those peoples will not regain their sovereignty until
they repent of their self-centeredness and begin to truly
love their neighbors as they love themselves. And yet no
neighbor will regain his personal sovereignty over anyone
or anything (least of all over himself) until he is saved
from the mystery of his own lawlessness. Self-government
is impossible without the truth of the G-D of Israel, and
the truth of the history and geography and people of that
land called, Israel. Peace can reign in the heart of man,
but the nations will know no peace---until Y'shua returns. 8 of 8 Plowman
