The Narrow Path

Come to Me, says Mashiach, and drink of Living Water

The Yahad, Community 'Acts' for: The Congregation of Qodeshim

 

From the 1st time I attended and observed the Feast of Tabernacles, the desire of my heart has been to be a part of a True Scriptural Community, with others of YHWSHA Mashiach’s ‘Flock’, who follow His Righteous Teaching.

At that time I was barely aware of what the “Dead Sea Scrolls” were, though I had seen them at a showing and listened to the ‘scholars’ that ‘interpreted’ their meaning, based on christian ‘doctrine’.  So much Truth is lost to the world when treated as the rest of Scripture is viewed by these Apostate ‘teachers’.

Over the past 6 years, at the time of this writing, I have studied the Dead Sea Scrolls with the same tenacity as The Scriptures, and YHWH has blessed me with His Truth, His Awesome ‘hidden’ Truths.

One of YHWSHA’s teachings, that has been completely overlooked, misunderstood, mis-taught, and/or ‘ignored’, is about separating ourselves from the ‘world’.  It is quite difficult to live ‘righteously’ in a world of uncleanness; we become ‘unclean’ simply by association with ‘secular society’, difficult, if not impossible to remain ‘Clean’.  So, all those who claim “no one is ‘righteous’”, and no one can be righteous, are, in a way, correct.  As long as we live in Sedom, that ‘secular society’, as long as we live and work and play amongst them, we are made ‘Unclean’ by them, and that uncleanness leads His Ruach away, and we are left with reduced or no protection or defense at all.

It is also the desire of my heart to enter, for Life, the Nazirite Vow.  And that means following His Every Word and separating, as much as humanly possible, from ‘society’, even more than is possible living in a city, finding a ‘wilderness’ to escape to. This has been what I have been working towards since Sukkot ’07.

As I have eluded to in a number of the studies posted on this web-site, the True teachings of Mashiach, living uprightly and obeying His Every Command, is not accepted by the vast majority of people living on this earth, even in ‘Messianic’ groups, as they have ‘ignored’ His Truth, His ‘Way’, that leads to Life, for the tickling ‘smooth’ talk of the ‘teachings of ‘men’.  The study recently posted on “Clean and Unclean” has had a huge impact on me.  I am so very aware of being made unclean by the ‘world’, I can no longer remain here. 

The time has arrived to do as The Teacher has instructed; to sell all ‘worldly goods’ and go ‘Live for YHWSHA/YHWH.  And if it be His will, maybe, if I go and begin to build, others, of like mind, will join us, in Living for Him, 100%.

Of course, establishing a True ‘Yahad’, requires a set of ‘rules’, if you will, for lack of a better term.   Or maybe there is a better term.  The word ‘acts’ comes up in the thesaurus for ‘rules’, and we have the Book of Acts, immediately following the teachings of Mashiach.  And for the 1st half of Acts, they did continue in the Teachings of Mashiach.  It is not until the middle of Acts and the ‘shift’ to the teachings of ‘men’ (paul).  But it is the Congregation of Mashiach that discusses the Acts 2-4 ‘community’. 

While accepting a great responsibility in this YHWH driven endeavor, I am not so presumptuous as to set ‘my own’ standards of rules.  As I have come to understand, these DSS’s, are, or ‘were’, the ‘Scriptures’, complete, kept and maintained by the True ‘Sons of Tsadoq’, who did not go astray when all Yisra’el and the remaining Lewite priests, did go astray.  They left the defiled (Hellenized) temple in Yerushalayim and fled to Qumran with all the True Temple Scrolls.  This occurred at about the same time that the ‘hellenized jews’ ‘canonized’ the Tanahk, leaving out all the Scriptures that lead us to His Awesome Truth.

Within these Scrolls, in one of the few manuscripts that survived intact, the nearly two thousand years being subjected to the elements and having survived the attempts to destroy YHWH’s Truth, is what has become known as “The Community Rule”.  What an Awesome Elohim we have, that of all the Truth that was lost to antiquity, He preserved this one document in totality.  The prophecies of Scripture, concerning the End Days rise of ‘Righteousness’, that will ‘REQUIRE’ us to separate from the world, He kept for us to use as a ‘model’ for a ‘Righteous Yahad’.

While there are a few minor ‘acts’ within these words that no longer apply, or ‘bits’ of ‘judaism’ that managed to sneak into the ‘rules’, that are not supported by Scripture, or changed, or more likely, clarified and interpreted in Truth, by Mashiach, I submit that this document be established as our code of conduct.   I have made comments to and regarding some of the individual precepts of “The Community Rule” that follows, as I edited to restore the True Names and qodesh terminology in the document.  If, all are in agreement, let it be so!

That said, I invite anyone who is in full agreement with all that YHWSHA/YHWH commanded us, to Live by Torah, in Righteousness and in Truth, are welcome to come and help build a “Congregation of Qodeshim”, those ‘Set-Apart’ to YHWH.

And now, that said, The unpleasant part needs to be discussed.  At the sale of my house on wheels, and the truck that pulls it, I will, or anticipate having, enough to purchase approx. 2-3 acres of good land, suitable for year round growing and ‘start’ building a shelter, tent or ‘dwelling’ of some kind.  And the initial supply of tools and farm equip. needed to get started.  Also figured in is the purchase of fruit trees and a system for ‘catching’ water.  Presently, this is all based on a very small group, if not by myself, and the one other person, who is also planning to make the move. 

Now would be the time to know if there are others interested and able to contribute and purchase a larger, possibly ‘expandable’ plot of land.  If able, I would like to find land that is adjacent to other available property.  Though still now is the time, in that, we would have no control over who purchases that available land.  If we could get a few more people involved and make an initial purchase of say; 10-15 acres, we would have more than enough to sustain a fairly healthy number of people or families.  Then from that time forward what ‘contributions’ others may bring, can be used for dwellings and the needs of the Yahad.

I do not want to give any impression that someone who hasn’t the ‘means’ to contribute ‘much’, is not welcome.  Your gifts of Faith and your contribution of talents, your knowledge, is also much needed.  We will need people who know ‘farming’, animal husbandry, and construction, to name but a few, sewing and spinning yarn, the use and knowledge of ‘looms’ and many other talents.

So much more important than the financial aspects, is the need for support and lifting each other up and ‘reasoning together’.  Learning and continuing in growth in the knowledge of YHWH.

 

In my understanding of Scripture and the DSS, I believe that the day is spent in our daily work, serving the needs of all concerned, and then as stated in the ‘Community Acts’ , one 4th of the remaining hours, (night/evening) are spent in YHWH’s Word.  Meaning; about 3-4 hours every evening after the communal meal, we will spend reading the Torah and the Prophets, and we will be including all the Scriptures ‘left out’ of ‘man’s ‘bibles’.  For instance the Book of Enoch and Yobelim and others, that teach the Truth.  No one, who is committed to this lifestyle of the Yahad, in Truth, will be turned away. 

It is not my desire that I be the Authority over anyone, and in the absence of any ‘known’ True Tsadoq Kohane, ‘someone’ has to be the ‘overseer’ of the Yahad.  As it makes no sense whatsoever for me to simply hand this responsibility over to someone I have yet to meet, at least for the time being, and out of necessity, that is ‘how it is’.  You have the ‘luxury’ to ‘know’ me, through all the studies I have written and posted on the web-site.  I am what I write; I am what I understand the Scriptures to teach.  In reading the studies you will get to know me. It is crucial that we are all committed to the same understanding of His Word.  In all these studies, I do not believe I am teaching anything contrary to what is written in His Word.  If it can be shown that I do, I am open to change, I have had to ‘change’ my ways so many times, as I learn His Truth that it has become a part of walking His Path.  I expect that this will continue through the rest of this life, tossing out what is not beneficial and accepting His convictions and His Truth.

If interested in becoming ‘an initiate’ into the “Congregation of Qodeshim”, please contact me.  I say ‘initiate’ only as a starting point.  Holding to the Code, and being that the Yahad is yet being established, ‘ranking’ will be based on what knowledge is brought in at the time.  As we assumedly have been ‘initiates’ for some time, each at different levels.  At the time we exceed the number of members, over the ten ‘gatekeepers’, these ‘acts’ concerning the ‘ranking’ can be re-visited and dealt with.  I am not ‘set’ on some of these ranking rules; that will be up to the ‘elders’ to reason out.  While there is some Scriptural information, pertaining to the choosing of leaders of 10’s, 100’s and 1,000’s, I am not comfortable in ‘judging’ another’s heart, to ‘rank’ them either above or below, either myself or someone else.  While I am prepared to make the decision of whom to admit, and whom not to admit, into the Yahad, until that time when we have elders.

 

Please read carefully the following document and if you agree this is a True Qodesh Yahad, then ‘Let’s Roll’!!

I will, in the meantime, be working on a ‘questionnaire’ to enable me/us to make the right decisions in this matter.

May I also ask that you read the Statement of Faith, under the heading of “Who we are”?  It is crucial that all agree with these statements.

It also seems important for me to mention, again, here, that the teachings of paul are to be ‘shunned’ in totality, according to the Torah, Debarim 13, and 18.

 

Shalom

Yared

 
 

Community Rule

Improperly named by ‘scholars’ as:

(“Charter of a Jewish Sectarian Association”)

Based on; Wise, Abegg & Cook; “A New Translation, The Dead Sea Scrolls”

 

A text belonging to [the Teacher, who is to teach the] Qodeshim how to live according to the book of the Yahad's Rule. He is to teach them to seek Elohim with all their heart and with all their soul, to do that which is good and upright before Him, just as He commanded through Mosheh and all His servants the prophets. He is to teach them to love everything He chose and to hate everything He rejected, to distance themselves from all evil and to hold fast to all good deeds; to practice truth, justice, and righteousness in the land, and to walk no longer in a guilty, willful heart and lustful desires. Wherein they did every evil thing.  He is to induct all who volunteer to live by the laws of Elohim into the Covenant of Mercy, so as to be joined to Elohim's society and walk faultless before Him, according to all that has been revealed for the times appointed them. He is to teach them both to love all the Children of Light; each commensurate with his rightful place in the council of Elohim; and to hate all the Children of Darkness, each commensurate with his guilt and the vengeance due him from Elohim.

All who volunteer for His truth are to bring the full measure of their knowledge, strength, and wealth into the Yahad of Elohim. Thus shall they purify their knowledge in the truth of Elohim's laws, properly exercise their strength according to the perfection of His ways, and likewise their wealth by the statutes of His righteous counsel. They are not to deviate in the smallest detail from any of Elohim's words, as these apply to their own time. They are neither to advance their qodesh times nor to postpone any of their prescribed festivals.  They shall turn aside From His unerring laws, neither to the right nor the left.

All who enter the Yahad's Rule shall be initiated into the Covenant before Elohim, agreeing to act according to all that He has commanded and not to backslide because of any fear, terror, or persecution that may occur during the time of Belial's dominion. While the initiates are being inducted into the Covenant, the priests and the Lewites shall continuously bless the Elohim of deliverance for all His veritable deeds. All the initiates into the Covenant shall continuously respond, “Omien, Omien.”

The priests are to rehearse Elohim's esteemed acts made manifest by mighty deeds, heralding His loving mercies on Yisra’el’s behalf. The Lewites in turn shall rehearse the wicked acts of the children of Yisra’el, all their guilty transgressions and sins committed during the dominion of Belial. All the initiates into the Covenant are to respond by confessing, “We have been wicked, transgressed, and [sin]ned.  We have been wicked; we and our fathers before us; walking [in rebellion to the laws] of truth and righteousness, [wherefore Elohim] has judged us, both we and our fathers. Yet He has requited us with the loving deeds of His mercy, long ago and forevermore.”

Then the priests are to bless all those foreordained to Elohim, who walk faultless in all of His ways, saying; “May He bless you with every good thing and preserve you from every evil. May He enlighten your mind with wisdom for living, be esteemed to you with the knowledge of eternal things, and lift up His esteemed countenance upon you in everlasting peace.” The Lewites in turn shall curse all those foreordained to Belial.  They shall respond, “May you be damned in return for all your wicked, guilty deeds. May the Elohim of terror give you over to implacable avengers; may He visit your offspring with destruction at the hands of those who recompense evil with evil. May you be damned without mercy in return for your dark deeds, an object of wrath licked by eternal flame, surrounded by utter darkness. May Elohim have no mercy upon you when you cry out, nor forgive so as to atone for your sins. May He lift up His furious countenance upon you for vengeance. May you never find peace through the appeal of any intercessor.”   All the initiates into the Covenant shall respond to the blessors and cursors, saying, “Omien, Omien.”

 

Then the priests and Lewites shall go on to declare, “Damned be anyone initiated with an unrepentant heart, who enters this Covenant, then sets up the stumbling block of his sin, so turning apostate. It shall come to pass, when he hears the words of this Covenant, that he shall bless himself in his heart, saying ‘Peace be with me, though I walk in the stubbornness of my heart.’ (Deb. 29)

“Surrounded by abundant water, his spirit shall nevertheless expire thirsty, without forgiveness. Elohim's anger and zeal for His commandments shall burn against him for eternal destruction. All the curses of this Covenant shall cleave to him, and Elohim shall separate him out for a fate befitting his wickedness. He shall be cut off from all the Sons of Light because of his apostasy from Elohim, brought about by unrepentance and the stumbling block of sin. He shall cast his lot with those damned for all time.” The initiates are all to respond in turn, “Omien, Omien.”

 

They shall do as follows annually, all the days of Belial's dominion: the priests shall pass in review first, ranked according to their spiritual excellence, one after another. Then the Lewites shall follow, and third all the people by rank, one after another, in their thousands and hundreds and fifties and tens. Thus shall each Yisra’elite know his proper standing in the Yahad of Elohim, an eternal society. None shall be demoted from his appointed place, none promoted beyond his foreordained rank. So shall all together comprise a Yahad whose essence is truth, genuine humility, love of charity, and righteous intent, caring for one another after this fashion within the Qodesh Society, comrades in an eternal fellowship.

 

Anyone who refuses to enter [the society of E]lohim, preferring to continue in his willful heart, shall not [be initiated into the Yahad of His truth, inasmuch as his soul has rejected the disciplines foundational to knowledge: the laws of righteousness. He lacks the strength to repent. He is not to be reckoned among the upright. His knowledge, strength, and wealth are not to enter the society of the Yahad. Surely, he plows in the muck of wickedness, so defiling stains would mar his repentance. Yet he cannot be justified by what his willful heart declares lawful, preferring to gaze on darkness rather than the ways of light. With such an eye he cannot be reckoned faultless.

Ceremonies of atonement cannot restore his innocence, neither living waters his purity. He cannot be sanctified by immersion in oceans and rivers, nor purified by mere Ceremonial washing. Unclean, unclean shall he be all the days that he rejects the laws of Elohim, refusing to be disciplined in the Yahad of His society.

For only through the spirit pervading Elohim's true society can there be atonement for a man's ways, all of his iniquities; thus only can he gaze upon the light of life and so be joined to His truth by His qodesh spirit, purified from all iniquity. Through an upright and humble attitude his sin maybe covered and by humbling himself before all Elohim's laws his flesh can be made clean. Only thus can he really receive the purifying waters and be purged by the cleansing flow. Let him order his steps to walk faultless in all ways of Elohim, just as He commanded for the times appointed to him. Let him turn aside neither to the right nor the left, nor yet deviate in the smallest detail from all of His words. Then indeed will he be accepted by Elohim, offering the sweet savor of the atoning sacrifice, and then only shall he be a party to the Covenant of the Eternal Yahad.

 

A text belonging to the Teacher, who is to enlighten and teach all the Sons of Light about the character and fate of humankind: all their spiritual varieties with accompanying signs, all their deeds generation by generation, and their visitation for afflictions together with the eras of peace.

All that is now and ever shall be originates with the Elohim of knowledge. Before things come to be, He orders their designs, so that when they do come to exist at their appointed times as ordained by His glorious plan they fulfill their destiny, a destiny impossible to alter. He controls the laws governing all things, and He provides for all their interests.

He created humankind to rule over the world, appointing for them two spirits in which to walk until the time set for His visitation. These are the spirits of truth and falsehood. Upright character and fate originate with the Habitation of Light; perverse with the Fountain of Darkness. The authority of the Prince of Light extends to governance of all righteous people; therefore, they walk in the paths of light. Correspondingly, the authority of the Malak of Darkness embraces the governance of all wicked people, so they walk in the paths of darkness.

The authority of the Malak of Darkness further extends to the corruption of all the righteous. All their sins, iniquities, shameful, and rebellious deeds are at his prompting, a situation Elohim in His mysteries allows to continue until His age dawns. Moreover, all the afflictions of the righteous, and every trial in its season, occur because of this Malak's diabolic rule. All the spirits allied with him share but a single resolve: to cause the Sons of Light to stumble.

Yet the Elohim of Yisra’el and the Malak of His Truth assist all the Sons of Light. It is actually He who created the spirits of light and darkness, making them the cornerstone of every deed, their impulses the premise of every action. Elohim's love for one spirit lasts forever. He will be pleased with its actions for all time.  The counsel of the other however, He abhors, hating its every impulse for all time.

Upon earth their operations are these: one enlightens a man's mind, making straight before him the paths of true righteousness and causing his heart to fear the laws of Elohim. This spirit engenders humility, patience, abundant compassion, perpetual goodness, insight, understanding, and powerful wisdom resonating to each of Elohim's deeds, sustained by His constant faithfulness. It engenders a spirit knowledgeable in every plan of action, zealous for the laws of righteousness, set-apart in its thoughts, and steadfast in purpose. This spirit encourages plenty of compassion upon all who hold fast to the truth, and esteemed clarity combined with visceral hatred of impurity in its every guise. It results in humble deportment allied with a general discernment, concealing the truth, that is, the mysteries of knowledge. To these ends is the earthly counsel of the spirit to those whose character yearns for truth.

Through an esteemed visitation all who walk in this spirit will know healing, bountiful peace, long life, and a multiple progeny, followed by eternal blessings and perpetual joy through a life everlasting. They will receive a crown of esteem with a robe of honor, resplendent  forever and ever.

The operations of the spirit of falsehood result in greed, neglect of righteous deeds, wickedness, lying, pride and haughtiness, cruel deceit and fraud, massive hypocrisy, a want of self-control and abundant foolishness, a zeal for arrogance, abominable deeds fashioned by whorish desire, lechery in its filthy manifestation, a reviling tongue, blind eyes, deaf ears, stiff neck, and hard heart; to the end of walking in all the ways of darkness and evil cunning.

The judgment of all who walk in such ways will be multiple afflictions at the hand of all the malakim of perdition, everlasting damnation in the wrath of Elohim's furious vengeance, never-ending terror and reproach for all eternity, with a shameful extinction in the fire of Hell’s outer darkness. For all their eras, generation by generation, they will know doleful sorrow, bitter evil, and dark happenstances, until their utter destruction with neither remnant nor rescue.

 

The character and fate of all humankind reside with these spirits. All the hosts of humanity, generation by generation are heirs to these spiritual divisions; walking according to their ways. the outworking of every deed inheres in these divisions, according to each person’s spiritual heritage, whether great or small, for every age of eternity. Elohim has appointed these spirits as equals until the last age, and set an everlasting enmity between their divisions. False deeds are thus an abomination to the truth, whereas all the ways of truth are for perversity equally a disgrace. Fierce dispute attends every point of decision, for they can never agree. In His mysterious insight and esteemed wisdom Elohim has countenanced an age in which perversity triumphs; but at the time appointed for visitation, He shall destroy such forever. Then shall truth come forth in victory upon the earth.  Sullied by wicked ways while perversity rules, at the time of the appointed judgment truth shall be decreed.  By His truth, Elohim shall then purify all human deeds, and refine some of humanity so as to extinguish every perverse spirit from the inward parts of the flesh, cleansing from every wicked deed by a qodesh spirit. Like purifying waters, He shall sprinkle each with a spirit of truth, effectual against all the abominations of lying and corruption by an unclean spirit. By this means, He shall give the upright ones insight from the knowledge of El Elyon along with the wisdom of the malakim, making those following the perfect way wise. Yea, Elohim has chosen them for an ever-eternal covenant; all Adam’s honor shall become theirs alone. Perversity shall be extinct; every deceitful deed shall be put to shame.

Until now the spirits of truth and perversity have contended within the human heart. All people walk in both wisdom and foolishness. As is a person's endowment of truth and righteousness, so shall he hate perversity; conversely, in proportion to bequest in the lot of evil, one will act wickedly and abominate truth. Elohim has appointed these spirits as equals until the time of decree and the renewal. He foreknows the outworking of their deeds for all the ages [of eternity]. He has granted them dominion over humanity, so imparting knowledge of good [and evil, de]ciding the fate of every living being by the measure of which spirit predominates in hi[m, until the day of the appointed] visitation.

 

This is the rule for the men of the Yahad who volunteer to repent from all evil and to hold fast to all that He, by His good shall, has commanded. They are to separate from the congregation of perverse men. They are to come together as one with respect to Torah and wealth. Their discussions shall be under the oversight of the Sons of Tsadoq; priests and preservers of the Covenant; and according to the majority rule of the men of the Yahad, who hold fast to the Covenant. These men shall guide all decisions on matters of Torah, money, and judgment.

They are to practice truth together with humility, charity, justice, loving-kindness, and modesty in all their ways. Accordingly, none will continue in a willful heart and thus be seduced, not by his heart, neither by his eyes, nor yet by his lower nature. Together they shall circumcise the foreskin of this nature, this stiff neck, and so establish a foundation of truth for Yisra’el; that is to say, for the Yahad of the Eternal Covenant. They are to atone for all those in Aharon who volunteer to be set-apart, and for those in Yisra’el who belong to truth, and for Gentile converts who join them in the community. Both by trial and by verdict they are to condemn any who transgress a statute.

 

These are the statutes that govern when they are gathered together as a community. Every initiate into the Yahad is to enter the Covenant in full view of all the volunteers. He shall take upon himself a binding oath to return to the Torah of Mosheh (according to all that He commanded) with all his heart and with all his mind, to all that has been revealed from it to the Sons of Tsadoq; priests and preservers of the covenant, seekers of His will and the majority of the men of their Covenant (that is, those who have jointly volunteered for His truth and to live by what pleases Him).  Each one who thus enters the Covenant by oath is to separate himself from all of the perverse men, they who walk in the wicked way, for such are not reckoned a part of His Covenant. They “have not sought Him nor inquired of His statutes” (Tseph. 1) so as to discover the hidden laws in which they err to their shame. Even the revealed laws they knowingly transgress, thus stirring Elohim's judgmental wrath and full vengeance, the curses of the Mosaic Covenant. He will bring against them weighty judgments and eternal destruction with none spared.

 

None of the perverse men is to enter purifying waters used by the Qodeshim and so contact their purity. (In fact, it is impossible to be purified without first repenting of evil, inasmuch as impurity sticks to all who transgress His word.) None is to be yoked with such a man in his work or wealth, lest he cause him to bear guilt. On the contrary, one must keep far from him in every respect, for thus it is written: “Keep far from every false thing.”  None belonging to the Yahad is to discuss with such men matters of Torah or legal judgment, nor to eat or drink what is theirs, nor yet to take anything from them unless purchased; as it is written, “Turn away from mere mortals, in whose nostrils is only breath; for of what account are they?” Accordingly, all who are not reckoned as belonging to His covenant must be separated out, along with everything they possess; the Qodesh One must not rely upon futile actions, whereas all who do not know His Covenant are futility itself. All those who despise His word, He shall destroy from upon the face of the earth. Their every deed is an abomination before Him, all that is theirs being infested with impurity.

 

When anyone enters the Covenant to live according to all these ordinances, to make common cause with the Congregation of Qodeshim they shall investigate his spiritual qualities as a community, each member taking part. They shall investigate his understanding and works in relation to the Torah, guided both by the Sons of Aharon and the majority of Yisra’el, ha who have jointly volunteered to uphold His Covenant and to observe all of the ordinances that He commanded them to execute, and by the majority of Yisra’el, who have volunteered to return, as a community, to His Covenant. They are to be enrolled by rank, one man higher than his fellow, as the case may be, by virtue of his understanding and works. Thus each will obey his fellow, the inferior his superior. They shall examine spiritual qualities and works annually, promoting a man because of his understanding and perfection of walk, or demoting him because of failure.

Each man is to reprove his fellow in truth, humility, and loving-kindness.  He should not speak to him in anger, with grumbling, with a [stiff] neck or with a wickedly [zealous] spirit. He must not hate him because of his own [uncircumcised] heart. Most assuredly he is to rebuke him on the day of the infraction so that he does not continue in sin. Also, no man is to bring a charge against his fellow before the general membership unless he has previously rebuked that man before witnesses.

 

By these rules they are to govern themselves wherever they dwell, in accordance with each legal finding that bears upon communal life. Inferiors must obey their ranking superiors as regards to work and wealth. They shall eat, pray, and deliberate communally. Wherever ten men belonging to the Yahad are gathered, a priest must always be present. The men shall sit before the priest by rank, and in that manner their opinions shall be sought on any matter. When the table has been set for eating or the new wine readied for drinking, it is the priest who shall stretch out his hand first, blessing the first portion of the bread or the new wine. In any place where is gathered the ten-man quarum, someone must always be engaged in study of the Torah, day and night, continually, each one taking his turn. The general membership shall be diligent together for the first third of every night of the year, reading aloud from the Book, interpreting Scripture, and praying together.

 

This is the rule for the session of the general membership, each man being in his proper place. The priests shall sit in the first row, the elders in the second, then the rest of the people, each in his proper place. In that order they shall be questioned about any judgment, deliberation, or matter that may come before the general membership, so that each man may state his opinion to the party of the Yahad. None should interrupt the words of his comrade, speaking before his brother finishes what he has to say. Neither should anyone speak before another of higher rank. Only the man being questioned shall speak in his turn. During the session of the general membership no man should say anything except by the permission of the general membership, or more particularly, of the man who is the Overseer of the general membership. If any man has something to say to the general membership, yet is of a lower rank than whoever is guiding the deliberations of the party of the Yahad, let him stand up. He should then say, “I have something to say to the general membership.” If they permit, he may speak.

 

If anyone of Yisra’el volunteers for enrollment in the party of the Yahad, the man appointed as leader of the general membership shall examine him regarding his understanding and works. If he has the potential for instruction, he is to begin initiation into the Covenant, returning to the truth and repenting of all perversity. He shall be made to understand all the basic precepts of the Yahad. Subsequently in the process, he must stand before the general membership and the whole chapter shall interrogate him about his particulars. According to the decision of the society of the general membership, he shall either proceed or depart.

If he does proceed in joining the party of the Yahad, he must not touch the pure food of the general membership before they have examined him as to his spiritual fitness and works, and not before a full year has passed. Further, he must not yet mix his property with that of the general membership. When he has passed a full year in the Yahad, the general membership shall inquire into the details of his understanding and works of the Torah, if it be ordained, in the opinion of the priests and the majority of the men of their Covenant, then he shall be initiated further into the secret teaching of the Yahad. They shall also take steps to incorporate his property, putting it under the authority of the Overseer  together with that of the general membership, and keeping an account of it; but it shall not yet be disbursed along with that of the general membership.

The initiate is not to touch the drink of the general membership prior to passing a second year among the men of the Yahad. When that second year has passed, the general membership shall review his case. If it be ordained for him to proceed to full membership in the Yahad, they shall enroll him at the appropriate rank among his brothers for discussion of the Torah, legal matters, participation in pure meals, and admixture of property. After that, the Yahad may draw upon his counsel and judgment.

 

These are the rules by which cases are to be decided at a community inquiry.

If there be found among them a man who has lied about money and done so knowingly, they shall bar him from the pure meals of the general membership for one year; further, his ration of bread is to be reduced by one-fourth.  Anyone who answers his comrade defiantly or impatiently, thereby rejecting the instruction of his fellow and rebelling against the orders of his higher-ranked comrade, has usurped authority; he is to be punished by reduced rations and [exclusion from the pure meals] for one year.

Anyone who speaks aloud the M[ost] Esteemed Name of Elohim, [whether in. . .] or in cursing or as a blurt in time of trial or for any other reason, or while he is reading a book or praying, is to be expelled, never again to return to the Yahad Commune.

This is a ‘Jewish’ Law that is not and cannot be supported by Torah or any Scripture.  ‘IF’ this was at some time, a legitimate command; I believe, YHWSHA Mashiach made it clear that we are to, as He did; Declare the Name of YHWH.

If anyone speaks angrily against one of the priests who is inscribed in the book, he is to be punished by reduced rations for one year and separated from the pure meals of the general membership, eating by himself. If, however, he spoke without premeditation, he shall suffer reduced rations for only six months.

Anyone who knowingly lies is to be punished by reduced rations for six months.

The man who accuses his comrade of sin, fully aware that he cannot prove the charge, is to suffer reduced rations for one year and be separated from the pure meals.

Whoever speaks with his companion deceitfully or knowingly practices fraud is to be punished by reduced rations for six months.

If a man is drawn unawares into a fraudulent scheme by his comrade, then he is to be punished by reduced rations for only three months.

If money belonging to the Yahad is involved in a fraudulent scheme and lost, the man responsible must repay the sum from his own funds. If he lacks sufficient resources to repay it, then he is to suffer reduced rations for sixty days.

Whoever nurses a grudge against his companion; in blatant disregard of the Yahad statute about reproof on the selfsame day;  is to be punished by reduced rations for six months.  The same applies to the man who on any matter takes vengeance into his own hands.

Whoever speaks foolishness: three months.

Anyone interrupting his companion while in session: ten days.

Anyone who lies down and sleeps in a session of the general membership: thirty days.

The same applies to the man who leaves a session of the general membership without permission and without a good excuse three times in a single session. Up to the third time he shall be punished by reduced rations only ten days. But if they have risen for prayer when he leaves, then he is suffer thirty days' reduced rations.

Anyone who walks about naked in the presence of a comrade, unless he is sick, is to be punished by reduced rations for six months.

A man who spits into the midst of a session of the general membership is to be punished by reduced rations for thirty days.

Anyone who brings out his member from beneath his clothing; that is, his clothing is so full of holes that his nakedness is exposed,  is to be punished by thirty days' reduced rations.

Anyone who bursts into foolish horse-laughter is to be punished by reduced rations for thirty days.

A man who draws out his left hand to gesture during conversation is to suffer ten days' reduced rations.

This, I believe is some kind of ‘cultural’ thing that was done back in those times that was found to be objectionable.  I can only imagine what it may have been, not what may be in our minds today of hand gestures, but we do not know.  Many people today speak with their hands and mean nothing objectionable about it.  This I would think, should be taken into consideration, in this ‘act’.  Obviously, a gesture we have come to know, would not have been simply punishable by 10 days ration reduction, it would more likely have been cause for complete rejection from the Yahad, and that, I would support.

The man who gossips about his companion is to be barred for one year from the pure meals of the general membership and punished by reduced rations. But if a man gossips about the general membership, he is to be banished from them and may never return.

The man who murmurs against the secret teaching of the Yahad is to be banished, never to return. But if he murmurs against a comrade and cannot prove the charges, he is to be punished by reduced rations for six months.

The man whose spirit deviates from the secret teaching of the Yahad, such that he forsakes the truth and walks in the stubbornness of his heart; if he repents, he is to be punished by two years of reduced rations. During the first year, he is not to touch the pure food of the general membership; during the second year, he is not to touch their drink. He shall rank lower than all the men of the Yahad. When two full years have passed, the general membership shall inquire into his particulars. If they allow him to proceed, he shall be enrolled at the appropriate rank and take part in discussions of community business.

Any man who, having been in the Yahad for ten full years, backslides spiritually so that he forsakes the Yahad and leaves the general membership, walking in his willful heart, may never again return to the party of the Yahad.

Also, any man belonging to the Ya[had who sh]ares with him his own pure food, his own wealth [or that of] the Yahad, is to suffer the same verdict: he is to be exp[elled.]

 

In the party of the Yahad there shall be twelve laymen and three priests who are blameless in the light of all that has been revealed from the whole Torah, so as to work truth, righteousness, justice, loving-kindness, and humility, one with another. They are to preserve faith in the land with self-control and a broken spirit, atoning for sin by working toward justice and suffering affliction. They are to walk with all by the standard of truth and the dictates proper to the age.

When such men as these come to be in Yisra’el, then the party of the Yahad shall truly be established as an “eternal planting,” a heykal for Yisra’el, and a mystery!  the Qodesh Qodeshim for Aharon; true witnesses to justice, chosen by Elohim's will to atone for the land and to pay the wicked their due. They shall be “the tested wall, the precious cornerstone” whose foundations shall neither be shaken nor swayed, a fortress, a Qodesh Qodeshim for Aharon, all of them knowing the Covenant of Justice and thereby offering a sweet savor. They shall be a blameless and true house in Yisra’el, up-holding the covenant of eternal statutes. They shall be an acceptable sacrifice, atoning for the land and ringing in the verdict against evil, so that perversity ceases to exist.

When these men have been grounded in the instruction of the Yahad for two years, provided they are blameless in their conduct, they shall be set apart as Qodesh in the midst of the men of the Yahad. No Scriptural teaching concealed from Yisra’el but discovered by the Teacher is to be hidden from these men out of fear that they might backslide.

When such men as these come to be in Yisra’el, conforming to these teachings, they shall separate from the session of perverse men to go to the wilderness, there to prepare the way of truth, as it is written, “In the wilderness prepare the way of YHWH, make straight in the desert a highway for our Elohim.” This means the expounding of the Torah, decreed by Elohim through Mosheh  for obedience, that being defined by what has been revealed for each age, and by what the prophets have revealed by His Qodesh Ruach.

 

No man belonging to the Covenant of the Yahad who flagrantly deviates from the commandment is to touch the pure food belonging to the Qodeshim. Further, he is not to participate in any of their deliberation until all his works have been cleansed from evil, so that he is again able to walk blamelessly. They shall admit him into deliberations by the decision of the general membership; afterwards, he shall be enrolled at an appropriate rank. This is also the procedure for every initiate added to the Yahad.

These are the rules by which the blameless Qodeshim shall conduct themselves, one with another. Any covenant member of the Yahad of Qodeshim (they who walk blamelessly as He commanded) who transgresses even one commandment from the Torah of Mosheh intentionally or deviously is to be expelled from the Yahad, never to return. Further, none of the Qodeshim is to do business with that man or advise him on any matter whatsoever.

But if the sinner transgressed unintentionally, then he is to be separated from the pure food, community deliberations, and legal matters for two years. He may return to the study sessions and deliberations if he does not again sin by inadvertence for two full years. A single unintentional sin may be punished by this two-year process, but the intentional sinner shall never again return. Only the accidental sinner shall be tested by the general membership over a two-year period for blameless conduct and right understanding. Afterwards, he may be enrolled at the appropriate rank within the Qodesh Yahad.

 

When, united by all these precepts, such men as these come to be a community in Yisra’el, they shall establish eternal truth guided by the instruction of His Qodesh Ruach. They shall atone for the guilt of transgression and the rebellion of sin, becoming an acceptable sacrifice for the land through the flesh of burnt offerings, the fat of sacrificial portions, and prayer, becoming, as it were, justice itself, a sweet savor of righteousness and blameless behavior, a pleasing freewill offering.

At that time the men of the Yahad shall withdraw, the set-apart house of Aharon uniting as a Qodesh Qodeshim, and the assembly of Yisra’el as those who walk blamelessly. The sons of Aharon alone shall have authority in judicial and financial matters. They shall decide on governing precepts for the men of the Yahad and on money matters for the Qodeshim who walk blamelessly. Their wealth is not to be mixed with that of rebellious men, who have failed to cleanse their path by separating from perversity and walking blamelessly. They shall deviate from none of the teachings of the Torah; whereby they would walk in their willful heart completely. They shall govern themselves using the original precepts by which the men of the Yahad began to be  instructed, doing so until there come the Prophet and the Messiahs of Aharon and Yisra’el.

 

These are the statutes for the Teacher. He is to conduct himself by them with every living person, guided by the precepts appropriate to each era and the value of each person. He is to work the will of Elohim according to what has been revealed for each period in history, studying all the wise legal findings of earlier times, as well as every statute applying to his own time.  He is to discern who are the true Sons of Righteousness and to weigh each man's spiritual qualities, sustaining the chosen ones of his own time in keeping with His will and what He has commanded. In each case He shall decide for what a man's spiritual qualities mandate, letting him enter the Yahad if his virtue and understanding of the Torah measure up. By the same standards He shall determine each man's rank.

The Teacher must not criticize the Men of the Pit, nor argue with them about proper Scriptural understanding. Quite the contrary: he should conceal his own insight into the Torah when among perverse men. He shall save reproof, itself founded on true knowledge and righteous judgment; for those who have chosen the Way, treating each as his spiritual qualities and the precepts of the era require. He shall ground them in knowledge thereby instructing them in truly wondrous mysteries; if then the secret Way is perfected among the men of the Yahad, each shall walk blamelessly with his fellow, guided by what has been revealed to them. That will be the time of “preparing the way in the desert.”  He shall instruct them in every legal finding that is to regulate their works in that time, and teach them to separate from every man who fails to keep from perversity.

These are the precepts of the Way for the Teacher in these times, as to His loving and hating: eternal hatred and a concealing spirit for the Men of the Pit! He shall leave them their wealth and profit like a slave does his master, presently humble before his oppressor, but a zealot for Elohim's Torah whose time shall come: even the Day of Vengeance. He shall work Elohim's will when He attacks the wicked and exercises authority as He has commanded, so that He is pleased with all that is done, as with a freewill offering. Other than Elohim's will, he shall delight in nothing else, finding pleasure only in [ev]ery word of his mouth. He shall desire nothing that He has not commanded, ceaselessly seeking the [Tor]ah of Elohim. He shall bless his Creator [for all of His good]ness, and re[count His loving-kindness] in all that is to be.

 

With prayer shall he bless Him at the times ordained of Elohim when the light begins its dominion, each time it returns; and when, as ordained, it is re-gathered into its dwelling place; when night begins its watches; as He opens His storehouse and spreads darkness over the earth; and when it cycles back, withdrawing before the light; when the luminaries show forth from their qodesh habitation, and when they are re-gathered into their esteemed abode; when the times appointed for new months arrive, and when, as their periods require, each gives way to the next. Such renewal is a special day for the Qodesh Qodeshim; indeed, it is a sign that He is unlocking eternal loving-kindness each time these cycles begin as ordained, and so it shall be for every age yet to come.

 

On the first of each month in its season, and on Moedim laid down as memorial, in their seasons, by a prayer  shall bless I Him; as a written statute forever engraved.  When each new year begins and when its seasons turn, fulfilling the law of their decree, each day as set forth, day after day: harvest giving way to summer, planting to the shoots of spring, seasons, years, and weeks of years.

When weeks of years begin, Yobelim by Yobelim, while I live, on my tongue shall the statute be engraved; with praise its fruit, even the gift of my lips.  With knowledge shall I sing out my music, only  for the esteem of Elohim, my harp, my lyre for His Qodesha established; the flute of my lips shall I lift, His Torah its tuning fork. At break of day and darkening sky, shall I enter the Covenant of Elohim, and when they depart I shall recite His Torot; then shall I, never to turn back. Prescribe my bounds, never to turn back.

By His Torah shall I convict myself, my wickedness the measure, my sin before my eyes as a statute engraved. To Elohim shall I say, O, my Righteousness: to the Most High. O, Seat of my good, source of knowledge and Fount of Qodesha; height of Esteem, Almighty, eternal Splendor. What He teaches me, that shall I choose; as He judges me, so shall I delight. 

When first I begin  campaign or journey, His Name shall I bless; when first I set out or turn to come back; when I sit down or rise up, when I spread my bed, then I shall rejoice in Him.

I will bless Him with the offering, the issue of my lips when in ranked array; before I lift hand to mouth to savor the delightful bounty of the earth; when fear or terror break out, in habitation of dire straits or desolation, Him shall I praise.

Upon His miracles and deeds  of power shall I meditate; upon His loving-kindness I shall rely all the day. Then shall I know that in His hand resides the judgment of all the living, and all His works are truth. When distress breaks out, I shall praise Him, and in His salvation shall I rejoice.

 

To no man shall I return evil for evil; I shall pursue a man only for good; for with Elohim resides the judgment of all the living, and He shall pay each man his recompense. My zeal shall not be tarnished by a spirit of wickedness, neither shall I lust for riches gained through violence.

The multitude of evil men I shall not capture until the Day of Vengeance; yet my fury shall not abate from the men of the Pit, and I shall never be appeased until righteousness be established.

I shall hold no angry grudge against those repenting of sin yet I shall neither shall I love any who rebel against the Way; the smitten I shall not comfort until their walk is perfected.  I shall give no refuge in my heart to Belial.

In my mouth shall be heard neither foolishness nor sinful deceit; neither fraud nor lies shall be discovered between my lips.  Rather, Qodesh fruits shall be upon my tongue; abominations will not be found there.

For thanksgiving shall I open my mouth in, the righteousness of Elohim shall my tongue recount always. Human rebellion made full by sin, as vain  I shall purge from my lips, impure and crafty design I shall expunge from my mind.

Counseled by wisdom, I shall recount knowledge: both prudent and wise, I shall compass it close about, so to preserve faith and strict judgment; conforming to the righteousness of Elohim.

I shall mete out the statute by the measure to each time; [. . . dispense] righteousness and loving-kindness to those cast down; even strong encouragement to those who are fearful. [I shall teach] the  errant spirit understanding, instructing those who murmur with wisdom; so humbly to answer the haughty with broken spirit them who oppress, scorn, speak vainly, and are zealous only for wealth.

 

As for me, my justification lies with Elohim. In His hand are the perfection of my walk and the virtue of my heart. By His righteousness is my transgression blotted out. For from the fount of His knowledge has my light shot forth; upon his wonders has my eye gazed and the light of my heart upon the mystery of what shall be.

He who is eternal is the staff of my right hand, upon the Mighty Rock do my steps tread: before nothing shall they retreat.  For the truth of Elohim that is the rock of my tread, and His mighty power my right hand’s support. From His righteous fount comes my justification, the light of my heart from His wondrous mysteries.

Upon the eternal has My eye gazed, even that wisdom hidden from men, the knowledge, wise prudence from humanity concealed. The source of righteousness, gathering of power, and abode of esteem are hidden from fleshly counsel hidden.

To them He has chosen all these has He given an eternal possession. He has made them heirs in the legacy of the Qodeshim, and, with the Malakim has He united their assembly, a Yahad society. They are an assembly built up for Qodesha, an eternal Planting for all ages to come.

As for me, to evil humanity and the counsel of perverse flesh do I belong. My transgressions, evils, sins, and corrupt heart belong to the counsel of wormy rot and those who walk in darkness.

Surely a man's way is not his own; neither can any person firm up his own step. Surely justification is of Elohim; by His Power is the way made perfect. All that shall be, He foreknows, all that is, His plans establish; apart from Him is nothing done.

As for me, if I stumble, Elohim's loving-kindness shall save me. If through the sin of the flesh I fall, my justification shall be by the righteousness of Elohim which endures for all time. 

Though my affliction breaks out, He shall draw my soul back from the Pit, and firm my steps on the way. Through His love He has brought me near; by His loving-kindness shall He provide my justification.

By His righteous truth has He justified me; and through His exceeding goodness shall He atone for all my sins. By His righteousness shall He cleans me of human defilement and the sin of mankind; to the end that I praise Elohim for His righteousness; the Most High for His Esteem.

Blessed are You, O my Elohim, who has opened to knowledge the mind of Your servant.  Establish all of his works in righteousness; raise up the son of Your handmaiden, if it please You, to be among those chosen out of humankind, to stand before You forever.

Surely apart from You the way cannot be perfected, nor can anything be done unless it please You. You teach all knowledge and all that shall be, by Your shall it come to pass. Apart from You there is no other able to contest Your counsel, or fathom the design of Your Set-Apartness, penetrate the depth of Your mysteries, or apprehend Your wonders and surpassing power.

Who can Your esteem measure? Who, indeed, is man among Your wondrous works? As what can he, born of a woman, be reckoned before You?  Kneaded from dust, his body is but the bread of worms; he is so much spit mere nipped off clay; and for clay his longing.  Shall clay contest, the vessels creator?

 

 

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