Baskets and Burdens; The Choice of WTP? (We The People)

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G-d Liberates His Chosen who become the sole source of salvation and consolation to the goyim nations through apostolic works and deeds, patience and sincerity, perseverance and charity.

Psalm 81:6 “I removed the burden from their shoulders; their hands were set free from the basket.”

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In return for this Free Gift the nations tempt G-d and limit holiness, or reject Torah and suspect Jews.

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Psalm 78:41 Yea, they turned back and tempted G-d, and limited the Holy One of Israel.

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Generations hardened in sin and iniquity excuse all manner of evil in themselves yet dare to suffer none else to break rules and regulations designed in captivity for the sole purpose of ensuring all remain in captivity?

There is no greater evil than restricting, enslaving, limiting or in anywise judging brother or sister, parent or stranger for the reward of personal gain or survival.

Zecharyah 5:8 And the angel said, This is HaRishah (The Wickedness).

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Other than to love one another, rebuking betimes openly the sin of friend or neighbor because he is your friend or neighbor, warning others out of love most holy of the dangers of sin, while caring for the afflicted and wayward in such an manner as does in nowise encroach or infringe upon man’s free will to choose death and hell, captivity and the devil or life and salvation, liberty and G-d, we have no right in judging the habits, choices, appetites and sins of others, much less is there any call from Heaven for men to punish sin and sinners according to our own ethic, thoughts and standards.

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The militant, arrogant and proud (Proverbs 30:14.) of the world have been defying Heaven’s Will to save sinners and the ‘lost’; by ‘lawfully’ and forcibly ensuring that the only free choice to mankind is Hell or else by threat of stupidity and flagrant absurdity that make life a living hell for all who would choose Liberty and Blessings, Heaven and Holiness which mankind despises any witness or knowledge of. In other words, Life, Liberty and the Pursuit of Happiness has been strictly outlawed and banished from America as we list to know Her in delusion only. And anyone who comes close to obtaining these promises, and again they are promises, as in sacred vows, is subject to all manner of harassment and penalization for every and any shortcoming in character or disposition. In still other words, the righteous is persecuted simply for being righteously affected by a lawless mob of ingrates who profess allegiance with much outward show but zero inner conviction.

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Isaiah 32:19-20 And the forest will utterly go down, and the city will be utterly laid low. [yet] how blessed you will be, sowing your seed by every stream, letting your cattle and donkeys range freely.

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Those in positions of Authority ought only to be so because they know the Law (of G-d) and seek to establish G-d’s Kingdom, built without hands by the will of G-d in WTP, who have freely chosen and consented to love one another and live a life for and to G-d. ALL ELSE is lawlessness, presumption and baseless, flagrant hatred compromising to survive in an otherwise minded reality and world damned for its intention of holiness prevention.

Mankind has not everywhere paved roads in order to be free, but to ensure gluttony in captivity and that the road to hell might be all the more broad, swift and comfortable to travel upon.

The Way to Heaven is hard yet rewarding and may be enchanting and light of burden, the choice is ours.

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The proof rather than the price of Citizenship has become laziness, idleness, covered by the occasional and frantic business that exposes indolence, idolatry, gluttony, selfishness, distrust and mean regard for one and all.

Education and employment, are become, only and strictly, the conquest of the evil and the rewards are as fruitless as the effort is meaningless, vile and vain.

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The devil has done his homework and there is no rest for the wicked.

What angers the majority is that anyone should enjoy a moment’s happiness, much less that any should escape and be ‘saved’.

We no longer even enjoy the vicarious theatric and artistic visions of freedom on stage or screen, though every man and woman may possess a jail cell phone to remind him or her of just how absurd his existence has become.

“And each in the cell of himself is almost convinced of his freedom…And the nations wait…Each sequestered in hate…Intellectual disgrace…Stares from every human face….”~Wystan Hugh Auden

The experience of childhood is typically all too short and dangerous to enjoy, full of impatient and demented demands, and dishonorable perplexities foisted upon a child from every direction and guided meticulously by every misleading spiritual betrayal imaginable unto the destruction of the imagination; captivity urged by legion appetite, abandoned in self-loathing.

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Then, after a short game of “pig and dog” the child’s future is framed in obscure infamy as it is herded into a maze of hallways and cubicles, magick and mirrors, smoke and smear, until nothing is certain or clear but death and destruction, frequently to overtake one and all in the most comfortable of situation and circumstance unto a reality in which one and all shall never know a moment’s peace or happiness the remainder of moments remaining, which may be as few and forgotten quicker than light speed may travel into eternal darkness; Evermore to be accursed and bow down to no-gods.

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The Point: In a Book that includes all and is given that all may be saved, We should only be on the ‘same page’ on Shabbos Day. The remainder of the week, the Book belongs to One as to all, to be used as needed and directed.

That’s what Shavuot is all about, sharing Holy Torah, or as Pentecost may be intended to teach, a life guarded jealously by Wisdom. However, the secret of either holiday is revealed in Psalm 55 by David HaMelech our King, which reveals that Holy Sacred Torah was not entrusted to all nations for good reason!

“Aged men, wise guardians of the poor; Cherish pity, lest you drive an angel from you door.” ~William Blake

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And ‘That’s All Folks’ the merry-go-round broke down – mazel tov and all the best!

I jest! Hang on for a heavenward journey Home!

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Because it is time to seek and find the reason why the merry-go-round broke down and wherefore it was never a very merry ride to be on in the first place and seven times worse in the last place. One trick leads to another and the first is naught but urging a selfish reaction from all peoples involved; the result, as sure as shootin’ ducks set up by don’t give a cluck, or fish in a barrel, sheep in a fold, once out of the water promise either one gold, if they’ll do as their told. And though dross they’ve become, there isn’t a one, would not trade idols for his soul to gain some control to reach his own self-born goal. But that isn’t the point. You may see it like you wanna, but it’ll be the way it is, and though you pray to Madonna she not in the biz…Of saving souls from trolls…led and fed straight to the joint but that’s the point! (In case yuou missed it!)

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The remainder, I will leave to my readers to anticipate and figure out. May the Holy Spirit be your Guide! May G-d save WTP from ourselves!

Amazing

Kehillah in Rome 15
We, the strong, ought to support the weaknesses of those without chizzuk, and not to please ourselves. Let each of us please his re’a with a view to what is beneficial, for upbuilding. For even Rebbe, Melech HaMoshiach did not please himself; but, as it is written, V’CHERPOT CHORPECHA NAF’LU ALAI (“The reproaches of those who reproach You have fallen on me”). For as much as was written beforehand was written for our limudei kodesh, in order that through zitzfleisch and through the nechamah of the Kitvei Hakodesh we might hold fast tikvah (hope). May the G-d of zitzfleisch and of nechamah give you to live in harmony among yourselves in accordance with Rebbe, Melech HaMoshiach Yehoshua, In order that with achdus of mind and voice you might give kavod to the Elohim and Avi of Adoneinu Rebbe, Melech HaMoshiach Yehoshua. Therefore, treat each other as orchim ratzuy (welcome guests), as Rebbe, Melech HaMoshiach welcomed you, to the kavod of Hashem (glory of G-d). For I declare that Moshiach has become Mesharet Bnei HaMilah (Servant, Minister of the Circumcised) for the sake of the Emes Hashem (the truth of G-d), to confirm the havtachot given to the Avot, And in order that the Goyim might give praise to Hashem for his chaninah (mercy). As it is written, ” For this reason I will confess You among Goyim and sing praise to Your Name”  Furthermore it says, HARNINU GOYIM AMMO (“Rejoice, Goyim with his people”) And again, HALELU ES ADONOI KOL GOYIM SHABBECHUHU KOL HAUMMIM (“Baruch Hashem, Praise the L-rd, all you Goyim, and let all the peoples praise him” ) And again Yeshayah says, “The SHORESH OF YISHAI (the Root of Jesse, i.e., Moshiach) shall come forth, even the one who arises to rule the GOYIM; in him (the Gentiles, the nations) shall put their TIKVAH (hope)”.
May the Elohei HaTikvah (the G-d of hope) fill you with simcha and shalom in believing, that you may overflow in tikvah (hope), in the ko’ach (power) of the Ruach Hakodesh. Achim b’Moshiach of mine, I myself am convinced concerning you, that you yourselves too are full of yosher (rectitude), full of da’as, able also to admonish one another. But I wrote to you rather bluntly in this iggeret hakodesh in part as a way of reminding you, by virtue of the chesed (unmerited favor, gift of grace) given me from Hashem, To be a mesharet (minister, servant) of Rebbe, Melech HaMoshiach Yehoshua to the Goyim, serving the Besuras HaGeulah of Hashem, administering with a kohen’s avodas kodesh service the minchah offering to Hashem of the Goyim, that this offering might be acceptable, mekudash (set apart as holy) in the Ruach Hakodesh. Therefore I have this glorying in Moshiach Yehoshua in reference to what concerns G-d. For I will not presume to say anything, except of what Moshiach has accomplished through me for the mishma’at of the peoples, by word and deed, By the ko’ach of otot u’moftim (signs and wonders), by the power of the Ruach Hakodesh; so that from Yerushalayim in a sweep round to Illyricum [T.N. today’s Yugoslavia and Albania], I have completed the Besuras HaGeulah Hashem, Thus making it my hasagos (aspiration) to preach the Besuras HaGeulah where Moshiach has not been named, lest I build on another’s yesod (foundation). But, as it is written, “Those who had not been told about Him will see, and those who had not heard shall understand” For this reason I have also regularly been prevented from coming to you.
But now, als (since) I no longer have scope in these regions and have had a tshuka (longing) to come to you for many years, When I travel to Spain…For I hope to see you as I pass through and to be sent on my way there by you, once I have had the full pleasure of being with you for a time. But now I am traveling to Yerushalayim in avodas kodesh service to the Kadoshim (Messianic Jews in Jerusalem). For the kehillot of Moshiach (Messianic congregations) in Macedonia and Achaia (Greece) chose to make some tzedakah (contribution) for the aniyim (poor) among the Kadoshim in Yerushalayim. For they chose to do so and owe them a choiv (debt), for if the non-Jews have received a share in their spiritual affairs, they ought to minister to the Messianic Jews in material affairs. When, therefore, I have completed this (collection journey avodas kodesh service) and sealed this p’ri (fruit) to them, I will go by way of you to Spain. And I have da’as that when I come to you, I will come in the fullness of the Birkat HaMoshiach. I appeal to you, Achim b’Moshiach, through Adoneinu Moshiach Yehoshua and the ahavas HaRuach Hakodesh, to contend with me in your tefillos to Hashem on my behalf, that I might be delivered from those without mishma’at in Yehudah and my avodas kodesh service to Yerushalayim might be acceptable to the Kadoshim. That I might come to you in simcha (joy) birtzon Hashem (in the will of G-d) and be mutually refreshed by your hitkhabrut (fellowship) in the Messianic Chavurah. V’Elohei HaShalom im kulechem. Omein. (May the G-d of peace be with you all. Amen.)

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“Most blest believer he! Who in that land of darkness and blind eyes Thy long-expected healing wings could see, When Thou didst rise! And, what can never more be done, Did at midnight speak with the Sun!” (Henry Vaughan).

Kehillah in Corinth II 12&13
It is necessary for me to boast, nothing gained by it, yet I now come to marot (visions) and chazonot (revelations) of Adoneinu. I have da’as of a man in Moshiach arba esreh shanah (fourteen years) before, whether in or out of the basar I do not have da’as, Hashem knows—such a man was snatched up and raptured to the raki’a haShlishi of Shomayim. And I have da’as that such a man, whether in or out of the basar I do not have da’as, Hashem knows, That he was caught away into Gan-Eden and heard inexpressible dvarim which to utter such words Bnei Adam have no heter (permit). On behalf of such a one I will boast, but on behalf of myself I will not boast, except in my weaknesses. But if I desire to boast, I will not be a yold (fool) for I will speak HaEmes; but I spare you, lest anyone gives me credit beyond what he sees in me or hears in me. Therefore, lest I should be too exalted especially by the excess of my chazonot, there was given to me a kotz (thorn, splinter) in my basar, a malach of Hasatan, for the purpose of using his fists on me, lest I should be too exalted. I davened shalosh p’amim, calling upon Adoneinu that it might depart from me. And HaAdon said to me, “My Chesed is ad kahn (sufficient for the purpose, enough) for you, for My ko’ach (power) is perfected in weakness.” With lev samei’ach therefore will I boast in my weaknesses that the gevurah of Moshiach might be a shelter over me. Therefore, I take pleasure in weaknesses, in insults, in hardships, in persecutions, in tzoros on behalf of Moshiach; for whenever I am weak, then the gibbor (strong man) am I! I have been a yold! You forced me. For I ought to be commended by you, for in nothing I was behind the most groise (eminent) Shlichim, even if I am nothing. Indeed the otot (signs) of the Shliach of Moshiach were brought about among you in all savlanut (patience), both by otot and moftim and gevurot. For in what have you been short-changed compared to the rest of Moshiach’s Kehillot, except that I myself was not a burden on you? Do pardon me this slight! Hinei, this is the pa’am shlishit I am ready to come to you, and I will not be a burden; for I seek not yours but you, for yeladim ought not to lay up for their horim (parents), but horim for their yeladim. But with simcha I will expend and be utterly expended for the nefashot (souls) of you. If more abundantly I have ahavah for you, are you to have less ahavah for me? But let the matter of my being a burden on you be as it may, some say, “Crafty jack that I am, I took you by ormah (cunning)”  Now I didn’t take advantage of any of you through anyone I sent to you, did I? I urged Titos to go, and I sent with him the Ach b’Moshiach; Titos didn’t take advantage of you, did he? Did we not walk our derech by the same Ruach Hakodesh? We did not march out of step, did Titos and I? All along have you been thinking that we are making a hitstaddekut (defense, apology) before you? No, before Hashem in Moshiach we speak! Everything we do, Chaverim, is for the sake of your chozek (strength) and edification! For I fear lest efsher (perhaps) when I come I may not find you as I wish and that you may not find me as you wish; I fear lest efsher there be merivah (strife), kinah (jealousy), ka’as (anger), machalokot (divisions), lashon hora (evil speech), ga’avah (conceit), commotions; Lest when I come again Hashem Elohai may make me anav (humble) before you, and I should have agmat nefesh over many of the ones who committed averos, and have not made teshuva from the tumah (uncleanness) and zenut (fornication) and debauchery which they practiced.

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This is the pa’am hashlishit I am coming to you; by the PI SHNAYIM SHLOSHAH EDIM (‘by the mouth of two or three witnesses, every dvar shall be established. I warned those who committed averos before and all the rest, and, now absent, I warn them again, as I did when I made pakad (visit) the pa’am hashenit, that if I come again, I will not spare, I will not be lenient, Als (since) you seek to test if Moshiach is speaking in me. Moshiach is not weak toward you, but is GIBBOR in you  For indeed he was talui al HaEtz (“being hanged on the Tree,”) out of weakness, but Moshiach lives by the gevurat Hashem. Likewise, we are weak in him, yet we will live with him by the gevurat Hashem (the power of G-d) toward you. Perform a bedikah (examination) on yourselves to see if you are in the [Orthodox Jewish] emunah (faith). Test and prove yourselves. Or do you yourselves not have da’as that Moshiach is in you? Unless you are reprobate and unapproved.  But I have tikvah that you will have da’as that we are not unapproved. Now we daven (pray) to Hashem that you do not do any rah (evil), not that we Shlichim may appear to have stood the test, but that you may do hatov (the good), though we may seem to have failed. For we are not able to do anything against HaEmes, but only for HaEmes. For we have lev same’ach when we are megareia (weakened) and you are strong, for this also we daven (pray), that is, for your shelemut (perfection), your tikkun (restoration repair). Therefore, while I am absent I write this iggeret so that when I am present I may not treat you with severity, according to the samchut (authority) which Rebbe, Melech HaMoshiach Adoneinu gave me for your chozek (strength) and not for your churban.
For the rest, Achim b’Moshiach, rejoice with simcha.  Come to order and chazzak (be strong)! Have achdus (unity) in your machshavot (thoughts). Live in shalom. And the G-d of ahavah and shalom will be with you.  Greet one another with a neshikat hakodesh. All the Kadoshim say, “Shalom!” The Chen v’Chesed Adoneinu Moshiach and the ahavat Hashem and the hitkhabrut HaRuach Hakodesh be with you all. [Zohar: telat rishin khad hu, three heads are one, Zohar vol iii p.288]

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Tehillim 102
(A tefillah of one afflicted; when he is faint, he pours out his si’akh [complaint] before Hashem) Hear my tefillah, Hashem, and let my cry for help come unto Thee. Hide not Thy face from me in the yom tzar (day of distress); incline Thine ear unto me; in the yom when I call, answer me speedily. For my yamim are consumed like ashan (smoke), and my atzmot burn like a furnace. My lev is struck, and withered like esev; so that I forget to eat my lechem. By reason of the voice of my groaning my atzmot have deveykus to my basar. I am like a bird of the midbar; I am like an owl of the desert. I keep watch, and am like a tzippor (bird) alone upon the gag (housetop, roof). Mine oyevim (enemies) reproach me kol hayom; and they that revile me curse by me. For I have eaten ashes like lechem, and mingled my drink with tears. Because of Thine za’am (indignation) and Thy ketsef (wrath, anger); for Thou hast lifted me up, and cast me down. My days are like a tzel (shadow) that lengtheneth; and I am withered like esev (grass). But Thou, Hashem, shall endure l’olam; and Thy memory unto dor vador. Thou shalt arise, and have mercy upon Tziyon; for the time to favor her, the mo’ed (set time, appointed time) has come. For Thy avadim cherish her avanim (stones), and pity her aphar. So the Goyim shall fear the Shem Hashem, and all the melachim of ha’aretz will revere Thy glory. When Hashem shall build up Tziyon, He shall appear in His Kavod. He will regard the tefillah of the destitute, and not despise their tefillah. This shall be written for a dor acharon (future generation); and the people which shall be created shall praise Hashem. For He hath looked down from the height of His Kodesh; from Shomayim did Hashem behold Eretz; To hear the groaning of the asir (prisoner); to release those that are bnei temutah (men [appointed to] death); To declare the Shem Hashem in Tziyon, and His tehillah (praise) in Yerushalayim;
When the peoples are gathered together in assembly, and the mamlachot (kingdoms), to serve Hashem. He bowed down my ko’ach in the derech; He cut short my yamim. I said, O my G-d, take me not away in the midst of my yamim; Thy years are dor dorim (throughout all generations). Of old hast Thou laid the foundation of ha’aretz; and Shomayim is the ma’aseh (work) of Thy hands. They shall perish, but Thou shalt remain; and all of them shall wear out like a beged (garment); like a vesture shalt Thou change them, and they shall be changed; But Thou art the same, and Thy shanot (years) shall have no end. The children of Thy avadim shall dwell, and their zera shall be established before Thee.

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The Book of Alma, the Son of Alma,.The words which Alma, the High Priest according to the holy order of G-d, delivered to the people in their cities and villages throughout the land.Beginning with chapter 5. To gain salvation, men must repent and keep the commandments, be born again, cleanse their garments through the blood of Covenant, be humble and strip themselves of pride and envy, and do the works of righteousness—The Good Shepherd calls His people—Those who do evil works are children of the devil—Alma testifies of the truth of his doctrine and commands men to repent—The names of the righteous will be written in the book of life. About 83 B.C.

Alma 5:3-62
I, Alma, having been consecrated by my father, Alma, to be a high priest over the church of G-d, he having power and authority from G-d to do these things. I say unto you that he began to establish a church in the land which was in the borders of Nephi; yea, the land which was called the land of Mormon; yea, and he did baptize his brethren in the waters of Mormon.
And they were delivered out of the hands of the people of king Noah, by the mercy and power of G-d.
And after that, they were brought into bondage by the hands of the Lamanites in the wilderness; yea, I say unto you, they were in captivity, and again HaShem did deliver them out of bondage by the power of his word; and we were brought into this land, and here we began to establish the church of G-d throughout this land also.
And now I say unto you, my brethren, you that belong to this church, have you sufficiently retained in remembrance the captivity of your fathers? Yea, and have you sufficiently retained in remembrance his mercy and long-suffering towards them? And moreover, have ye sufficiently retained in remembrance that he has delivered their souls from hell?
Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto G-d. They were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell and an everlasting destruction did await them.
And now I ask of you, my brethren, were they destroyed? I say unto you, Nay, they were not.
And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed? I say unto you, Yea, they were loosed, and their souls did expand, and they did sing redeeming love. And I say unto you that they are saved.
And now I ask of you on what conditions are they saved? Yea, what grounds had they to hope for salvation? What is the cause of their being loosed from the bands of death, yea, and also the chains of hell?
I can tell you—did not my father Alma believe in the words which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of G-d, and my father Alma believe them?
And according to his faith, there was a mighty change wrought in his heart. I say unto you that this is all true.
And he preached the word unto your fathers, and a mighty change was also wrought in their hearts, and they humbled themselves and put their trust in the true and living G-d. And behold, they were faithful until the end; therefore, they are saved.
And now, I ask of you, my brethren of the church, have ye spiritually been born of G-d? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts?
Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before G-d to be judged according to the deeds which have been done in the mortal body?
I say unto you, can you imagine to yourselves that ye hear the voice of HaShem, saying unto you, in that day: ‘Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth’?
Or do ye imagine to yourselves that ye can lie unto HaShem in that day, and say—Ad’ni, our works have been righteous works upon the face of the earth—and that he will save you?
Or otherwise, can ye imagine yourselves brought before the tribunal of G-d with your souls filled with guilt and remorse, having a remembrance of all your guilt, yea, a perfect remembrance of all your wickedness, yea, a remembrance that ye have set at defiance the commandments of G-d?
I say unto you, can ye look up to G-d at that day with a pure heart and clean hands? I say unto you, can you look up, having the image of G-d engraved upon your countenances?
Can ye think of being saved when you have yielded yourselves to become subjects to the devil?
I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins.
And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of G-d, having your garments stained with blood and all manner of filthiness? What will these things testify against you?
Will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness?
My brethren, do ye suppose that such a one can have a place to sit down in the kingdom of G-d, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white?
I say unto you, Nay; except ye make our Creator a liar from the beginning, or suppose that he is a liar from the beginning, ye cannot suppose that such can have place in the kingdom of heaven; but they shall be cast out for they are the children of the kingdom of the devil.
And now I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?
Have ye walked, keeping yourselves blameless before G-d? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Covenant?
Are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet G-d. Ye must prepare quickly; for the kingdom of heaven is soon at hand, and such a one hath not eternal life.
I say, is there one among you who is not stripped of envy? I say unto you that such a one is not prepared; and I would that he should prepare quickly, for the hour is close at hand, and he knoweth not when the time shall come; for such an one is not found guiltless.
And again I say unto you, is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions?
Wo unto such a one, for he is not prepared, and the time is at hand that he must repent or he cannot be saved!
Yea, even wo unto all ye workers of iniquity; repent, repent, for HaShem Ad’ni hath spoken it!
He sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: ‘Repent, and I will receive you.’
Yea, he saith: ‘Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely;
‘Yea, come unto me and bring forth works of righteousness, and ye shall not be hewn down and cast into the fire—
‘For, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn.
‘O ye workers of iniquity; ye that are puffed up in the vain things of the world, ye that have professed to have known the ways of righteousness nevertheless have gone astray, as sheep having no shepherd, notwithstanding a shepherd hath called after you and is still calling after you, but ye will not hearken unto his voice!’
I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.
And now if ye are not the sheep of the good shepherd, of what fold are ye? I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this? I say unto you, whosoever denieth this is a liar and a child of the devil.
For I say unto you that whatsoever is good cometh from G-d, and whatsoever is evil cometh from the devil.
Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.
And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works.
And now, my brethren, I would that ye should hear me, for I speak in the energy of my soul; for behold, I have spoken unto you plainly that ye cannot err, or have spoken according to the commandments of G-d.
For I am called to speak after this manner, according to the holy order of G-d, which is in HaShem Ad’ni; yea, I am commanded to stand and testify unto this people the things which have been spoken by our fathers concerning the things which are to come.
And this is not all. Do ye not suppose that I know of these things myself? I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety?
I say unto you, they are made known unto me by the Holy Spirit of G-d. I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for HaShem Ad’ni hath made them manifest unto me by his Holy Spirit, and this is the spirit of revelation which is in me.
And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of G-d.
I say unto you, that I know of myself that whatsoever I shall say unto you, concerning that which is to come, is true; and I say unto you, that I know that Y’shua HaMashiach shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth. And it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name.
And now I say unto you that this is the order after which I am called, yea, to preach unto my beloved brethren, yea, and every one that dwelleth in the land; yea, to preach unto all, both old and young, both bond and free; yea, I say unto you the aged, and also the middle aged, and the rising generation; yea, to cry unto them that they must repent and be born again.
Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of G-d cometh in his glory, in his might, majesty, power, and dominion. Yea, my beloved brethren, I say unto you, that the Spirit saith: Behold the glory of the King of all the earth, and also the King of heaven shall very soon shine forth among all the children of men.
And also the Spirit saith unto me, yea, crieth unto me with a mighty voice, saying: Go forth and say unto this people—Repent, for except ye repent ye can in nowise inherit the kingdom of heaven.
And again I say unto you, the Spirit saith: Behold, the ax is laid at the root of the tree; therefore, every tree that bringeth not forth good fruit shall be hewn down and cast into the fire, yea, a fire which cannot be consumed, even an unquenchable fire. And remember, the Holy One hath spoken it.
And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?
Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of G-d, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance—
Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?
And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.
And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of G-d may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people;
For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. And now, my brethren, what have ye to say against this? I say unto you, if ye speak against it, it matters not, for the word of G-d must be fulfilled.
For what shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock? And behold, if a wolf enters his flock doth he not drive him out? Yea, and at the last, if he can, he will destroy him.
And now I say unto you that the good shepherd doth call after you, and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed.
And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you.
I speak by way of command unto you that belong to the church; and unto those who do not belong to the church, I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life.

the_tree_of_life_by_kittymoon00013-d1x3xgt

(all artwork except for this last and the one directly above was done by Kristina Mikkelson Casanova found on Google.)

 

About barzdovg666

I'm a revelationist/prophestylist, and lover and servant of HaShem of Hosts.
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