551An Introduction to God

Dabarym

…Words

9

Shem | Personal Designation

I Am Who I Am…

Now that God has affirmed that He does not like being referred to as “the Lord,” and now that English Bible translations have shown that they cannot be trusted, let’s consider the way God introduced us to His name. At the same time, we will learn that He even told us how to pronounce it.

The most telling passage in this regard is found in the book Yahowah entitled Shemowth – Names (which is certainly appropriate). You may know it as “Exodus.”

“Moseh was (wa Mosheh hayah – the One who Draws Out existed) shepherding (ra’ah – leading, protecting, guiding, and nourishing) the flock (‘eth tso’n – the sheep) of his father-in-law (chothen huw’), Yithrow (Yithrow – the Remnant; from yathar – to remain), the Midyan priest (kohen Midyn – one who ministers to the Contentious). He led (nahag – he guided) his sheep (ha tso’n huw’ – his flock) to the end (‘achar – to the conclusion of spacetime, the last and hindermost part) of the desert wilderness (ha midbar – of barren wasteland where the word is questioned; from my – to ponder the implications and dabar – the word which is spoken) and came to (bow’ ‘el – he arrived at) Choreb (Choreb – knife’s edge, a sharp sword which cuts and separates), the mountain (har) of the Almighty (ha ‘elohym). (Shemowth / Names / Exodus 3:1)

And the Spiritual Messenger (wa mal’ak – the 552heavenly envoy, representative, and ambassador) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) appeared (ra’ah – became visible and was shown) to him (‘el huw’) by means of (ba – in and with) flaming (labah – a spear of burning, the sharpened tip of a point of; from lahab – a gleaming blade of a sword of) fire (‘esh – radiant heat and light) from the midst (min tawek – out of the center or middle) of the rocky crag (seneh – a high and shimmering rocky cliff).

He looked (ra’ah – he was observant) and beheld (hineh – paid close attention, noticing) that the rocky summit (ha seneh – the high and sharp crag) was ablaze (ba’ar – kindled and illuminated) with the fire (ba ha ‘esh – with the blazing light) but the crag (wa ha seneh – the high cliff of the shimmering rocky place) was not consumed (‘ayn huw’ ‘akal – it was not eaten away or destroyed).” (Shemowth / Names / Exodus 3:2)

Sanah, “thorny shrub or prickly bush,” and seneh, “high rocky place” and “elevated and shining crag or cliff,” are indistinguishable in the Hebrew text. However, like many who have searched maps of the land of Midian and have examined pictures taken in the region, I have seen the burnt rocky heights of Mount Choreb. And since this is the Mountain of God and Yahowah is the “Rock of our Salvation,” I would opt for “shimmering high rocky crag” over “thorny bush” on this day and any day. Moreover, the spectacle was magnificent, making a crag a more reasonable venue than a shrub.

“Moseh said (wa Mosheh ‘amar), ‘I want to (na’ – it is my desire to urgently) change direction and go (suwr – alter my orientation and take off toward) to witness (wa ra’ah – to see and consider, observing) this phenomenally massive sight (‘eth ha mar’eth – this enormous spectacle; from mah – to question the implications of ra’ah – that 553which can be seen, inspected, and considered) which is so enormous, extensive, and intense (ha gadowl ha zeh – which is so powerful, elevated, and majestic; from gadal – growing, magnifying, empowering, vital, and amplifying).

But how and why (maduwa’ – what is the reason or cause)? There is nothing to burn (lo’ ba’ar – there is no cause for a fire and nothing to consume) on the high, shimmering, rocky crag (ha seneh)?’ (Shemowth / Names / Exodus 3:3)

When (wa) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) saw (ra’ah – noticed) that indeed (ky) he changed direction to draw near and see (suwr la ra’ah – he altered his orientation to take off toward and approach what he was witnessing), God called out to him, inviting him to meet with Him (wa qara’ ‘el huw’ ‘elohym – the Almighty summoned him to welcome him) from (min – out of) the midst (tawek – middle or center) of the rocky heights (seneh – the high and shimmering crag).

He said (wa ‘amar – He announced and proclaimed), ‘Moseh, Moseh (Mosheh Mosheh – one who was drawn out and who will draw out; from mashah – to draw out)!’

And so, he responded and said (‘amar – he answered), ‘Look now and see, here I am (hineh ‘any – behold, notice that I am here).’” (Shemowth / Names / Exodus 3:4)

Qara’ is the operative term of Miqra’ and, in the plural, Miqra’ey | Invitations to be Called Out and Meet. It is the first word Yahowah spoke to Moseh. Qara’ would define his mission and their relationship.

Moseh was slow in speech, not deaf, so there is a reason Yahowah repeated his name. I suspect that it was to 554draw our attention to the mission he was about to undertake which was to draw the Children of Yisra’el out of Mitsraym.

God can manifest Himself in any form He chooses, but light, which is eternal in time, enlightening, and empowering, is His favorite. However, we mortals can only come so close to this much energy without the source of life becoming too intense for us in our present state. Such may have been the case here.

I say “may” because there are different ways to translate the Hebrew letters, Aleph-Lamed (אַל). They can convey ‘el | God, ‘el | power, ‘el | to or toward, or ‘al | not, nothing, or none.

So it is either: “And He said (wa ‘amar), do not (‘al – do not be negated, reduced to nothing by the intensity of the powerful physical force) come near (qarab – approach by getting closer to) this place (halom – in proximity to here)…” Or: “Then (wa) God (‘el – the Almighty) said (‘amar), ‘Approach and draw near (qarab – be present next to) this place (halom – in close proximity)…”

The first rendition, while consistent with almost all English translations, does not work in this context because the last speaker was Moseh, and this is clearly God speaking to him. Therefore, ‘el reveals the change of voice from man to God. Moreover, in His last statement, “wa qara’ ‘el huw’ ‘elohym – God called out to him, inviting him to meet with Him.” The Almighty was summoning Moseh into His presence and welcoming him. Qarab not only means “to approach and draw near,” it is something Yahowah asks of us during the celebration of the Miqra’ey. Additionally, halom speaks of “being in close proximity.”

Further, not only would it have been inconsistent with Yahowah’s purpose to send Moseh away since He intended to spend eternity with him, Moseh would spend 40 days and nights with Yahowah on Mount Choreb upon his return 555to this place. God was there to introduce Himself and meet with Moseh. They were about to become inseparable.

And then there is the issue with the “na’al – sandals.” Why take them off if he was being sent away? How would the ground away from God be special?

Even if we were intent on leaving Aleph-Lamed as ‘al rather than ‘el, God could have been saying that, in spite of the evidence to the contrary, “you will not be negated and thus reduced to nothing by the intensity of this powerful force” by approaching.

All things considered, I think this is correct…

“Then (wa) God, Almighty (‘el) said (‘amar), ‘Approach and draw near (qarab – be present next to) this place (halom – in close proximity).

Take off (nashal – slip off and remove, loosen and detach) your (‘atah) sandals (na’al – shoes) from upon (min ‘al) your feet (regel ‘atah) because (ky – for the reason that truly) this place (ha maqowm – this home, dwelling, office, and source of direction in life; from ma – to ponder the implications of quwm – rising up and taking a stand, being upright and empowered, to be established and confirmed) which, to show the benefits of the relationship (‘asher – which, to reveal the correct path to get the most out of life), you are standing (‘amad – present, remaining and enduring) upon (‘al), it is set-apart and special (huw’ qodesh – it is separated from that which is common and ordinary, unlike that which is corrupted by humanity) ground (‘adamah – soil).’” (Shemowth / Names / Exodus 3:5)

Yahowah wants us to approach Him and to be comfortable around Him. So, God said, “slip off your sandals because this place is home.”

Mount Choreb, the Mountain of God, was chosen because it had not been contaminated by men. It was still 556special and set apart, and could serve as Yahowah’s “maqowm – office, the place where He would provide directions for life.” And that instruction would include being “quwm – upright” in His presence, not bowed down, while ready and willing to “quwm – take a stand” against that which is common and corrupt.

Everything important to God and essential for us is “qodesh – set apart.” If something is ordinary or popular, it is not of God.

“He said (wa ‘amar – He continued by communicating), ‘I am (‘any) the God (‘elohym) of your fathers (‘ab ‘atah), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob).’”

He is the God of the Covenant with Yisra’el.

Yahowah could have simply stated, “‘any ‘elohym – I am God” and left it at that. But He didn’t. It is, therefore, essential that we recognize the implications. The beneficiaries of the Covenant with ‘Abraham and the descendants of Ya’aqob, who became Yisra’el, matter most to Yahowah. They are His people. And that is why He was in this place meeting with Moseh – a Yisra’elite from the tribe of Lowy.

All of this must have been a bit overwhelming…

“So (wa), Moseh (Mosheh – One who Draws Out) concealed (sathar – hid) his face (paneh huw’ – his presence), because (ky) he was awestruck (yare’ – he was respectful and a bit too intimidated) from (min – as a result of) looking at (nabat ‘el – gazing upon, having such high regard for, and caring about) the Almighty (ha ‘elohym – the Mighty One).” (Shemowth / Names / Exodus 3:6)

In His office on Mount Choreb, Yahowah got down to business. He laid it on the line, telling Moseh what he already knew.

557“Then (wa) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) said (‘amar – expressed by conveying), ‘I have witnessed and surely seen (ra’ah ra’ah – I have observed and perceived, inspected and understand) the oppression and persecution (‘ony – affliction and suffering, the harassment, poverty, misery, and humiliation) of My people (‘am ‘any – people) who are in (‘asher ba – who need to be led along the correct path to the benefits of relationship) the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the cruelty experienced in Egypt where the people are confined and restricted by religious and political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility, and metsar – to be aware of a state of troubling hardship and persecution during imposition of anguishing distress).

And I have heard (wa shama’) their cry of distress (tse’aqah huw’ – their painful and despairing wailing, even the summons they are screaming) because of (min) the presence (paneh) of their oppressive taskmasters who are exploiting them (nagas hem – the tyrannical rulers who are manipulating and abusing them).

Indeed (ky), I recognize and personally know (yada’ ‘eth – I am aware of, acknowledge, and I am familiar with) their pain and suffering (mak’ob hem – their sorrow and grief, emotional and mental anguish and physical pain).” (Shemowth / Names / Exodus 3:7)

This is why Yahowah chose Moseh. He was the only man on Earth who had witnessed what Yahowah had seen and agreed with God’s assessment. There would be a lot that Yahowah would have to teach Moseh for him to 558prevail, but there was one subject in which their abhorrence was already shared.

Yahowah despises religion and politics because they are used to “‘ony – oppress and persecute” others, “afflicting them and causing many to suffer.” Man impoverishes while God seeks to enrich. With man, there is misery, but with God, mercy.

Yahowah was rolling out some of the most telling words in the Hebrew vocabulary to convey His dismay with the consequence of human “oppression and persecution.” He does not want His people victimized.

God was familiar with the anguish His people were suffering because He would endure the agony of witnessing His beloved Son be tortured by the most ruthless empire during Passover. He would suffer as His Son carried his people’s religious and political guilt into She’owl to remove this fungus during UnYeasted Bread.

“So (wa), I have descended (yarad – I have come down and have diminished this aspect of Myself) to deliver them (la natsal hem – to defend and spare them, rescuing and saving them by snatching them away) from (min) the influence (yad – the hand, power, and control) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of persecution and cruelty), and to lift them out of (wa la ‘alah hem min – to carry them away from) that land (ha ‘erets hy’ – that realm and nation) to (‘el) a good (towb – prosperous and beautiful, pleasing and agreeable, productive and beneficial) Land (‘erets – realm), a spacious land (rachab ‘el ‘erets – roomy and agreeable place) flowing with (zuwb – abundant in) milk (chalab) and honey (wa dabash), to the place (‘el maqowm) of the Canaanite (ha Kana’any – those who will be subdued), the Hittite (wa ha Chity – the shattered and broken), the Perizzite (wa ha Parizy – the overly open), the Amorites (wa ha ‘Emory – the boastful), 559the Hivite (wa ha Chiwy – the declarative), and the Jebusites (wa ha Yebuwsy – the rejected).” (Shemowth / Names / Exodus 3:8)

This would be a rescue mission. Yahowah was committed to lifting His people out of man’s oppressive religious and political influence. And God was offering to take them to a very good place.

What follows is repeated thrice. God’s point is that human political and religious schemes burden their subjects. They are works-based, making them suppressive. Yahowah’s solution, which is liberating and uplifting, is the antithesis of man’s program.

“And so now at this time (wa ‘atah), it is My desire that you choose to go, electing to walk as an expression of My will (halak – let’s go (qal imperative paragogic cohortative – genuinely travel within the relationship of your own volition, while also emphatically expressing My desire)).

I will send you out (shalach ‘atah – I am dispatching and extending you, sending you off) to Pharaoh (‘el Phar’oah) to bring out (yatsa’) My people (‘am ‘any – My family), the Children of Yisra’el (Beny Yisra’el – sons who engage and endure with God), from (min) the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation).” (Shemowth / Names / Exodus 3:10)

In Hebrew, moods speak volumes. This is one of the rare occasions where a verb is subject to volition in the first and second person. The cohortative and imperative reveal that, while this mission was subject to freewill, meaning Moseh was being given a choice, not an order, it also conveyed the desire of God.

Everyone who has served the Almighty will empathize with Moseh. I have often asked the same question 560regarding my role in sharing what God revealed through His prophets, and through Moseh in particular. Surely, God could find someone better…

“But (wa) Moseh (Mosheh) said to the Almighty (‘el ha ‘elohym), ‘Who (my) am I (‘anoky) that (ky) I should go (halak – I should walk) to (‘el) Pharaoh (Phar’oah) and actually (ky) bring out (yatsa’ – deliver) the Children of Yisra’el (‘eth Beny Yisra’el) from (min) the Crucibles of Oppression (Mitsraym)?’” (Shemowth / Names / Exodus 3:11)

Having lived in and subsequently left Mitsraym, Moseh was the only qualified and available person to perform this mission. Yes, he was really old and had a speech impediment; he was an alleged murderer with a death sentence hanging over his head too, but none of that mattered. God does not work alone, and His criteria are considerably different than ours.

By himself, or even with the entire Midyan army, Moseh recognized that he was wholly inadequate. This accurate self-assessment, along with his appreciation for the plight of his people, made him an ideal implement. And he had character too – demonstrating that he was ready to risk his own life to protect the oppressed.

In Moseh’s case, he wasn’t just the best choice, there simply were no other options. God told us as much when He explained why Moseh had left Mitsraym. We can learn from, but we ought not argue with, Yahowah’s rationale.

So why after working with some 40 receptive Yisra’elites since that time, each of whom God inspired as prophets, did Yahowah choose a gowy, especially one who appears so unqualified to share these insights with you? Obviously, there were thousands of scholars and theologians better educated and equipped to perform this mission of calling His people out of Babylon by more accurately and completely presenting His testimony to His 561people.

Others were not called to do so for a host of reasons – all of which are worth considering. First, theologians with Ph.D.s in biblical languages are engrossed in religion and earn a living from it. By definition, they are not liberated from this plague – as is required by God.

Second, for a scholar to maintain a standing in academia, they must ultimately profess what God detests – a politically correct, inclusive, multicultural, and exceedingly liberal agenda. They cannot serve as liberators because Yahowah’s words lead in the opposite direction. Simply stated, theologians and scholars cannot do as God requests without undermining their careers and standing in their religious and academic communities.

Third, there is the tendency for the acclaimed and credentialed to remain self-reliant and entrenched. They are far less likely to rely upon God. Yahowah works with us by enlightening and empowering those who are open and receptive.

With the distortions promoted by Progressives throughout politics, academia, and the media with rampant Anti-Semitism, Cancel Culture, Critical Race Theory, Black Lives Matter, Multiculturalism, Feminism, Non-Binary Genders, Misandry, Democratic Socialism, LGBTQIA+, SWERFs, TERFs, and being Woke, I long for the time when the relative stupidity of Political Correctness was the extent of our issues. Slightly ahead of his time in 1984, George Orwell wrote: “Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And that process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right.” And it is the willingness to bow to the revisionist mandates of the 562politicized left along with the madness of the religious right that narrowed the field, such that Yahowah was left with a lone, flawed, but serviceable, gowy.

While I have long assumed that I was offered the job per defaltam, having studied Yahowah’s preferences, it is also likely that I possessed some attributes Yahowah wanted to develop. In addition, I had met His prerequisite because, like Moseh, I had experienced and rejected religion and politics at the time.

Such inquiry and introspection, even curiosity, are essential components of our interaction and communication with God. We should question everything and strive to appreciate why the narratives which comprise the Towrah and Prophets have been provided. Our goal ought to be to understand the insights and lessons which can be deduced from every discussion and then ascertain how they apply to us today.

Considering the Speaker, this assurance should have been sufficient…

“So then, He responded (wa ‘amar – He promised), ‘Indeed (ky – be assured), I will be (‘ehayah – I was, I am, and I always will be (qal imperfect – actually and literally on an ongoing basis I will continue to exist)) with (‘im – alongside and in association with, in an interactive relationship beside) you (‘atah).’” (Shemowth / Names / Exodus 3:12)

I cannot help but laugh. Even in this most telling of passages, Yahowah has inserted something I find funny, especially in light of my personal inadequacies. While the primary meaning of ‘im is as I have rendered it, “with, alongside, near, and in an associated interactive relationship,” it also means “in spite of,” which I take to mean: God will complete His mission in spite of Moseh’s failings…or yours, or mine. It is something I have long known, but it is nice to see it in writing, nonetheless.

563Yahowah prefers to do things, even the big things, with us and through us, rather than alone. Sure, He could have blasted the Egyptians and then paved a yellow-brick road for His people to follow home. But instead, He went with Moseh.

Also, God could have written His Word on an enormous tablet and held it up in the sky. Or He could have deployed a mal’ak | spiritual implement to scribe a Word.doc on a universal hard drive, putting it on the internet for all to see. But that isn’t His style. In spite of us, He seems to enjoy our company. It is, after all, the reason we exist.

“‘And this (wa zeh) is your sign (la ‘atah ha ‘owth –the signal and symbol, the illustration for you) that indeed (ky) I, Myself, have sent you (‘anoky shalach ‘atah – I have dispatched you, reaching out through you).

When (ba) you come out (yatsa’ ‘atah – you deliver, coming forth) with the people (‘eth ha ‘am) from (min – from) the Crucibles of Egyptian Oppression (Mitsraym), you will work with (‘abad ‘eth – you will productively engage on behalf of (qal imperfect paragogic nun – you will actually and literally with ongoing implications throughout time do the will of)) God (ha ‘elohym) upon (‘al) this specific mountain (ha har ha zeh).’” (Shemowth / Names / Exodus 3:12)

And that is precisely what happened. Moseh, with considerable assistance from God, led his people out of Egypt, directly across the Red Sea, into Arabia, and back to Mount Choreb. Having returned to this place, Moseh continued to work with Yahowah. Together they would reveal God’s Towrah | Teaching and Guidance.



564The affirmation that God was going to accompany Moseh on this mission was evidently good enough for the reluctant liberator, as it should be for us. Therefore, there was only one thing left that had to be resolved. The Egyptians, like the Canaanites, Hittites, Phoenicians, Minoans, Carthaginians, Babylonians, and Assyrians, had a plethora of gods – all of which had names – and all of which had been credited for all manner of human endeavors. Moseh knew the first question that he would be asked.

“And (wa) Moseh (Mosheh – One who Draws Out; from mashah – withdraw) said (‘amar) to God (ha ‘elohym – the Almighty), ‘Now look, if (hineh) I go (‘anoky bow’ – I return) to the Children (‘el ben – to the sons) of Yisra’el (Yisra’el – Individuals who Strive and Struggle with the Almighty and those who Engage and Endure with God), and I say (wa ‘amar) to them (la hem), “The God (‘elohym) of your fathers (‘ab ‘atah) sent me out (shalach ‘any – reached out through me) to you (‘el ‘atem), and they ask (wa ‘amar – they question) me (la ‘any), ‘What (mah) is His personal and proper name (shem huw’),’ what (mah) shall I say (‘amar – should I consistently and actually reply (qal imperfect)) to them (‘el hem)?”’” (Shemowth / Names / Exodus 3:13)

It is the most important mission a man or woman can undertake: reaching out to the Children of Yisra’el at God’s behest. It is the most important question: a man or woman can ask: what should I tell them is God’s personal and proper name?

Many may seek the will of God for their lives and yet here it is for the accepting. Many declare that they want to know God, and yet here is an engraved invitation.

While God would give Moseh a direct answer, He did not do so immediately. This is His approach to almost everything. His preference is to teach so that we go beyond 565knowing to understanding.

Not willing to invest the time to go to the next step, we humans have come to know many things, but understanding remains elusive. And without the proper perspective, without making the appropriate connections, and without a discriminating filter, too much information can be distracting and disorienting, even misleading. This is the undercurrent supporting religion, politics, patriotism, militarism, and conspiracy.

Yes, God wants us to know His name. But far more than this, He wants us to understand His name. There was a bigger difference between Amen Ra, Amun, Aten, Horus, Seb, Isis, Osiris, Sobek, et al, and Yahowah than His name. Yahowah is for real. He created man and man created each of these imposters.

By revealing the basis of His name, Yahowah explained its meaning – as well as how to pronounce it.

“So (wa), God (‘elohym) said (‘amar – answered, explaining) to (‘el) Moseh (Mosheh – One who Draws Out), ‘I Am (hayah – I Was, I Exist, and I Always will Be (qal imperfect first-person singular)) showing the way to the benefits of the relationship because (‘asher – leading along the correct path to get the most out of life toward) I Am (hayah – I Was, I Exist, and I Always will Be (qal imperfect first-person singular)).’” (Shemowth / Names / Exodus 3:14 in part)

YaHoWaH is based upon the vowels which comprise HaYaH. Meaning “to exist,” it provides all but one of the four letters in God’s name, even replicating the presentation of the two Heys. The order is different, with the opening Hey moved to the conclusion of His name – which essentially makes Yahowah’s name feminine.

There is only the addition of the Wah in their midst. It is the most commonly used letter in the Towrah and also 566the first word in God’s answer. Wa means “and, then, so, in addition to, to increase, to include, and to associate the next in a series of related things.” A wa is about “making connections,” which lead to profound insights. It is by “wa – bringing related things together” that comprehension becomes possible as we “move from knowing to understanding.”

Hayah can be translated as “has been, was, am, will be, and become, to exist, to occur, to happen, and to transpire, to take place, come about, and abide.” Hayah appears over 3,500 times in the Hebrew text, almost always in the qal stem, denoting a genuine relationship which should be interpreted literally.

‘Asher is one of the most intriguing words in the Hebrew lexicon. It can be translated as simply as “who, which, with, where, when, or so that,” but it is best understood when rendered as it was in God’s declarative statement. My preference is to translate ‘asher as “to show the steps along the way which lead to the benefits and blessings of the relationship” and as “to guide us along the correct, albeit narrow and restrictive, path to get the most enjoyment out of living an upright life.” As is the case with the wa, ‘asher exists to “establish a relationship between things, making a comparison.” It conveys a “relevant and relative reference,” resulting in a better understanding of Yahowah’s message. ‘Asher can serve as a particle, conjunction, noun, name, and as a verb. ‘Asher is devoted to the relationship, is for our benefit, exists to show the way, and serves as a blessing.

Yahowah’s answer conveys all of the following: “I Exist.” “I was, I am, and I always will be.” “I am God.” “I am responsible for your very existence.” “I am the source of your continued existence.” “I am exactly who I say I am (and not what men say of me).”

Therefore, by using these words, Yahowah told us: 1) 567He actually exists, 2) that our continued existence is predicated upon Him, 3) that relationships are of vital interest to Him, and 4) He told us how to pronounce His name (Yahowah from hayah).

“And then (wa – also, in addition), He said (‘amar – He responded and answered, sharing and communicating), ‘Tell this to (koh ‘amar la – this is what you should express in words to (qal imperfect – literally and consistently)) the Children of Yisra’el (Beny Yisra’el – the Descendants who want to Engage and Endure with God), “I Am (‘ehayah – first-person singular of hayah: I Was, I Exist, and I Always will Be) has sent me (shalach ‘any – has at this moment in time reached out with me, dispatching me) to you (‘el ‘atem).”’” (Shemowth / Names / Exodus 3:14)

There is no higher authority or greater calling. The source of our existence, the only God who actually exists, would travel from Mount Choreb in Arabia to the Nile Delta and back again with an eighty-year-old stuttering shepherd to rescue His wayward children from the most oppressive religious, political, and military power man had yet conceived. This would be interesting.

It has been said so many times that we can be certain Yahowah wants everyone to know that He was on a mission to liberate His people – the Children of Yisra’el – from institutionalized religious and political persecution. God was not saving Orthodox Jews, faithful Christians, or deadbeat Muslims, through their religion, but would instead mock religion while shattering its controlling consequences. Rather than blessing nations, He would destroy one and then many more.

God was not issuing commands, delineating a set of laws, or asking anyone to obey Him. He was instead freeing Yisra’el from bondage. And that is a stunning blow to Orthodox Jews, Christians, and Muslims. They have all sought to oppress Yahuwdym, either with their debilitating 568laws, ruthless persecution, or genocidal rage. When such institutions stand in direct opposition to Yahowah, we can be assured that God despises them and will destroy them.

Those who promote the myth that God’s name isn’t known, that it isn’t important, and that it cannot and should not be pronounced, stop reading at this point. But God was not finished speaking. Moreover, Shemowth / Names 3:13 and 3:14 are Yahowah’s marvelous ways of telling us exactly how to spell and speak His name – even understand His name. This was not a random diatribe. ‘Ehayah ‘asher ‘ehayah reveals the basis of Yahowah’s name, the meaning of Yahowah’s name, and even the proper pronunciation of Yahowah’s name. He has already left us without excuse. And yet, He was not done talking.

It is with profound animosity that I bring you this next statement. My frustration is not with God but with His creation. It matters not if you read the KJV, NKJV, IV, NIV, ASB, NASB, ESV, or JPS the error is universal among them. Yahowah answered Moseh’s question directly, providing the prophet and liberator with His personal and proper name, not once, but twice. He even said that “Yahowah will be My name forever, My memorial for all generations.”

And yet, almost every scholar and theologian responsible for crafting a translation eliminated God’s name and replaced it with Satan’s ambition and title: “LORD.” The single and solitary name capable of saving us from mankind’s religious and political schemes was removed by the people responsible for these plagues.

“And furthermore (wa ‘owd – again and again, repeating Himself beyond what would be expected and to bear witness), God (‘elohym – the Almighty) declared (‘amar – stated and testified, announced and proclaimed, communicated and conveyed (qal imperfect – actually and literally stated with unfolding implications over time)) to 569(‘el) Moseh (Mosheh – One who Draws Out),

‘You should say (‘amar) this (koh) to (‘el) the Children of Yisra’el (Beny Yisra’el – the Descendants who want to Engage and Endure with God),

“Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – the Almighty),

God (‘elohym) of your fathers (‘ab ‘atem), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob), has sent me (shalach ‘any) to you (‘el ‘atem).”

This (zeh) is My personal and proper name (shem ‘any) forever (la ‘owlam – for all time and throughout eternity).

This (wa zeh) is the way I want to be remembered (zeker ‘any – is My symbol, memorial, commemoration, and inheritance right, My sign, signature, and the way I want to be recalled, mentioned, and known, My way of being respected and honored) throughout (la) every generation and dwelling place (dowr dowr – all time).’” (Shemowth / Names / Exodus 3:15)

Yahowah is God’s name. Yahowah has been and always will be God’s one and only name. It does not matter who you are, what language you speak, or where you live. He does care what you call Him. If you know God, you refer to Him as Yahowah.

If you are not using Yahowah’s name, God is not listening to you, does not know you, and He has no interest in you. Your worship, praise, and prayers are a waste of time and energy.

Yahowah is the One who established the Covenant, doing so with ‘Abraham, Yitschaq, and Ya’aqob. Yahowah is our liberator and savior. Yahowah is the name Moseh 570used to deliver the Children of Yisra’el. God has no other name. The Covenant has no other sponsor. There is no other Savior.

The “LORD” is the title and name of another spirit. The LORD is not God. The LORD cannot save. There is no inheritance right associated with man’s religious deities.

If I told you that my name was “Yada,” and that “Yada” was how I always wanted to be known, and you ignored my request and called me “Master,” instead, I would know several things. First, you do not know me. Second, you do not love me. And third, you are intent on irritating me. Yahowah is God’s name. The same lessons apply.

My wife and children bear my name because they are part of my family. Our Heavenly Father’s name is Yahowah. For the same reason, His children are Yahuwdym | Related to Yah.

For those who may have fallen victim to the religious lie that “G-d’s name is too sacred to be spoken,” and/or “no one really knows how to pronounce it,” here is some news for you. God just told Moseh to say it.

The four Hebrew letters  which comprise Yahowah’s name are not unique. They are ubiquitous throughout the Towrah, and yet no one claims that the Hebrew language is unpronounceable. The fact is, there are five vowels and seventeen consonants in Ancient Hebrew – the language of revelation. Aleph  and Ayin  are vowels, as are the Yowd , Hey , and Wah .

We know from countless other Hebrew words that a Yowd is pronounced similarly to the letter “Y” in the English word “yes.” A Hey is pronounced “ah,” as in hayah – the very basis of Yahowah’s name. And we know from ToWRaH and ShaLoWM that the Wah conveys the “o” sound in Hebrew.

571Therefore, God’s name is YaHoWaH. He has provided us with the proper vocalization. We are without excuse.



Now that we have allowed God to resolve the myth that He has many names, some of which are too sacred to be spoken, what about the myth that no one knows how to pronounce the “Tetragrammaton,” or the “four consonants” which comprise His signature?

To begin, Yahowah’s name is comprised of vowels, not consonants. Flavius Josephus, the most famous of Jewish historians, wrote in the 1^st century CE, in his The War of the Jews, Book 5.5.7: “…the set apart name, it consists of four vowels.” Weingreen, a noted scholar in Hebrew grammar, subsequently stated in 1959 for Oxford University Press: “Long before the introduction of vowel signs, it was felt that the main vowel sounds should be indicated in writing, and so the three letters, Wah (ו), Hey (ה), and Yowd (י) were used to represent long vowels.”

In actuality, the easiest way to dispense with the “consonant” myth with regard to the Ancient, Paleo, and Babylonian Hebrew scripts found in the Towrah is to examine the many thousands of words which contain the letters Wah (ו), Hey (ה), and Yowd (י), and consider how they are pronounced. Almost invariably, the Waw, or Wah ( - ו), conveys the vowel sounds “o,” “oo,” or “u.” In this regard, it is similar to the vowel form of the English W, which is pronounced “double u.” The Hey ( - ה) is pronounced “ah” and, to a significantly lesser degree, “eh.” The Yowd ( - י) communicates an “i” sound and is, otherwise, similar to the vocalization of the vowel form of the English Y.

In reality, these three vowels, in conjunction with the 572Hebrew Aleph ( - א) and Ayin ( - ע), made it possible to pronounce every Hebrew word several millennia before the Sheva System was developed, when vowel points were introduced by the Masoretes.

With this in mind, let’s consider the three vowels which comprise Yahowah’s name. Perhaps the most familiar Hebrew word known to us today beginning with the letter Yowd (י) is “yada’ (יָדַע),” meaning “to know.” We often hear it repeated: “yada, yada, yada.” Indirectly, we know the Yowd sound from Israel, which is a transliteration of Yisra’el. It is also the source of the vowel I/i in: Isaiah (Yasha’yah), Messiah (Mashyach), Zechariah (Zakaryah), Hezekiah (Chiziqyah), Nehemiah (Nachemyah), and Moriah (Mowryah).

Those who have sung “kumbaya (quwmbayah (stand with Yah))” or “hallelujah (halaluwyah (radiate Yah’s light))” know this Yowd (י) sound all too well. The י provides the vowel sound for the common Hebrew words yad – hand, yadah – to acknowledge, yatab – good, and yachad – united.

There are thousands of Hebrew words where the Yowd (י) is pronounced just like the Y/y is in English words: “yes, yet, yield, yarn, yaw, yawn, yawl, yea, yippee, year, yearn, yeast, yell, yellow, yelp, yeoman, yesterday, you, young, yolk, yonder, yahoo, and yummy. And just like Hebrew, in English, the letter Y is often a vowel. Consider: “myth, hymn, my, fly, and cry.” In fact, according to the Oxford Dictionary, “the letter Y is more often used as a vowel than a consonant. Further, in this role, it is often interchangeable with the letter I.” This similarity to Hebrew is not a coincidence, because Hebrew served as the world’s first phonetic alphabet – a word derived from a transliteration of the first two letters of the Hebrew alphabet: Aleph and Beyth.

The second and fourth letter in Yahowah’s name is 573the Hebrew Hey ( - ה). Curious as to how Yahowah’s name could be based upon hayah (היה), which begins and ends with  - ה, and yet most often be transliterated as “Yahweh,” where the first Hey is pronounced “ah,” and the second is pronounced “eh,” I examined every Hebrew word inclusive of the letter ה – especially those words concluding with Hey. What I discovered is that, just like hayah and ‘elowah (the basis of ‘elohym), the Hebrew  - ה is almost invariably pronounced “ah.” In fact, the ratio of “ah” to “eh” in Hebrew words is nearly one hundred to one. So, in hayah, Yahowah told us how to pronounce all but one letter of His name.

And yet, in the definitive statement “‘elowah hayah – God exists,” all of our questions are answered. We can simply look to the title Yahowah selected for Himself in this revealing discussion, “‘elohym (אלהים) – God,” to ascertain how to properly pronounce the Hebrew vowel, Wah ( - ו). You see, ‘elohym is the contracted, and thus less formal, plural, and thus more inclusive, form of ‘elowah (אלוה), meaning “God Almighty.” And it is in ‘elowah (אלוה) that we find definitive proof of how to properly communicate the Hebrew  - ו.

Ironically, even the title Rabbis used to replace Yahowah’s name, ‘adoni, is derived from ‘adown (אָדוֹן), which, with the inclusion of the ו, actually helps us pronounce His name.

But there is another, even better-known, Hebrew word which can assist us in our quest. The very book which brought us God’s name, the Towrah | Teaches us how to properly pronounce the Hebrew Wah (ו) specifically, the WH conclusion of YaHoWaH. The title is written TWRH (right to left as: תּוֹרָה), where the “o” sound is derived from the Wah  - ו.

In addition, the most often repeated Hebrew word over the last one hundred generations has been “shalowm (שָׁלֹום) – 574peace.” And there once again, we are greeted with the means to properly annunciate the Hebrew Wah  - ו. And I suppose “Zion” and “Zionist” would be almost as well-known. It is spelled tsyown in Hebrew, once again telling us how to pronounce the Wah.

Other familiar Hebrew words which are pronounced similarly include: gowym | gentiles, yowm | day, ‘adown | master, ‘owy – alas, ‘owr | light, ‘owth | sign, qowl | voice, towb | good, ‘acharown | last, and of course ‘elowah | God, in addition to the names: Aaron, Jonah, Job, Judah, Moriah, and Zion, from ‘Aharown, Yownah, Yowb, Yahuwdah, Mowryah, and Tsyown.

Beyond towrah, shalowm, tsyown, and ‘elowah, there are forty other reminders conveyed throughout the Towrah, Naby’, wa Mizmowr which serve to affirm that God’s name is pronounced Yahowah, not Yahuweh or Yahweh. While two of these, Yowb | Job and Yownah | Jonah, were shared previously, I omitted their meanings and etymology. Lexicons affirm that the “Yow” sound in both names is a contraction of “Yahow.” As such, Yownah | Jonah means: “Yahowah’s Dove (a symbol for the Spirit of God).” Yowb | Job is: “Cry Out to Yahowah.” But there are more.

Among the most famous of these is Yowseph | Joseph, meaning “Yah Unites and Multiplies.” The most important may be Yowbel | Yah’s Lamb, designating the year when all people are freed, and all debts are forgiven.

Every essential fulfillment on a Miqra’ commences not just on a Yowbel year but on multiples of forty Yowbel. These include 1968 BCE (2,000 years (40x50) after the expulsion of ‘Adam and Chawah from the Gan ‘Eden) when Yahowah affirmed His Covenant with ‘Abraham and Yitschaq on Mount Mowryah | Moriah. Forty Yowbel thereafter (in 33 CE (there was no year 0 in the transition from BCE to CE)), Yahowah, in supporting His Son, 575fulfilled Passover, UnYeasted Bread, and Firstborn Children on the same mountain. And finally, forty Yowbel removed from His sacrifice (upcoming in 2033), Yahowah will return to Mount Mowryah on Yowm Kipurym | the Day of Reconciliations to restore Yisra’el.

Names which continue to echo “Yahow” today include: Yow’ab | Joab (Yah is our Father), Yow’ach | Joah (Related to Yah), Yow’achaz | Joahaz (Grasp Hold of Yah), Yow’el | Joel (Yah is God), Yowb | Job (Cry Out to Yah), Yahowchanan | John (Yah is Merciful), Yownah | Jonah (Yah’s Dove), Yownathan | Jonathan (Yah Gives), Yowseph | Joseph (Yah Unites), Yowram | Joram (Yah Uplifts), and Yowtham | Jotham (Yah Perfects).

Based upon all of this evidence, the obvious pronunciation of YHWH ( - יהוה written right to left using Hebrew characters) is Y·aH·oW·aH. Mystery solved.

Since Yahowah invented the language of revelation, we are wise to observe its lessons. In Ancient Hebrew, the first letter of Yahowah’s name is a Yad, which today is called a Yowd. It was conveyed using a pictographic depiction of an open hand  reaching down and out to us. This hand symbolizes the power, influence, and authority to do whatever work is required. Even today, yad means “hand” in Hebrew, and metaphorically, it still represents the ideas of “engaging and doing” and thus of “authority, influence, and power.” With Yah, the  reveals His willingness to reach down to lift us up, to extend Himself and reach out to us with an open hand, hoping that we will grasp hold of His hand in return.

The second and fourth letter in Yahowah’s name is a Hey. It was drawn as a person standing and reaching up while pointing to the heavens . In Ancient Hebrew, it conveyed the importance of observing what God has revealed, of being interested and aware of Him, and of 576reaching up to Him. Affirming this, the Hebrew word hey still means “behold” in addition to “pay attention.” The key aspect of this character, which is repeated twice in Yahowah’s name, is that the individuals depicted are standing upright to walk to and with God. They are not shown bowing down in worship. Further, both hands are raised as if to grasp hold of Yahowah’s hand, trusting Him to lead them home.

In this regard, it is interesting to note that there are five hands depicted in Yahowah’s name –  – just as there are five terms and conditions associated with His Covenant which we must accept if we want to engage in a relationship with God. And like our hand, which is comprised of a thumb and four fingers, there is one prerequisite associated with our participation in the Covenant and then four subsequent requirements. Therefore, Yahowah is telling us that, while He is offering to do the work, we control our destiny by our response to Him.

The third letter in  - יהוה - YHWH is the Wah, which was called Waw in Ancient Hebrew. Its pictographic representation was drawn in the form of a tent peg or stake . These were used to secure a shelter and to enlarge it. And as such, the preposition wa communicates the idea of adding to and increasing something.

Bringing this all together, we discover that Yahowah’s  name affirms that God has the power and authority to lift up, lead, and assist those who look up to Him, reach out, and grasp hold of His hand, augmenting and protecting the individuals who stand with Him.

In this regard, it is likely that the two individuals in Yahowah’s name represent ‘Abraham and Sarah – the first couple of the Covenant Family. Bringing them together and enriching their lives with the birth of their son is the story from which everything else flows.

577Even Yisra’el’s name reflects the contribution of the first family. With Sarah’s name set between ‘iysh | individual and ‘el | God, it means: Individuals who Engage and Endure with God.



Not only is Yahowah’s name scribed 7,000 times in the Towrah, Prophets, and Psalms, there are another 260 Hebrew words, names, and titles based upon “Yah,” most all of which have been affirmed in the Dead Sea Scrolls. These were scribed in the Divine Writ no less than 3,000 times.

During their Babylonian captivity in the 6^th century BCE, Yahuwdym (known as Jews today) engendered a number of bad habits. As a result of being demeaned and mocked under the slang epithet, “Yahoos,” they developed an aversion to all things “Yah.” To minimize this irritation, Yahuwdym made it a crime to actually say Yahowah’s name.

Adding insult to injury, they went even further and purposefully misapplied their Sheva System. It began benignly, as a short e vowel was added to words comprised exclusively of consonants. And so long as the Sheva System only added this vowel to words without an Aleph, Ayin, Yowd, Hey, or Wah, that would have been fine. But they decided to assign an “e” following every occurrence of a Yowd (י) irrespective of the fact that the י is a vowel and is most often followed by another vowel, usually a Hey (ה) and, thereby, altered the existing and proper pronunciation of the most important names, titles, and words found in the Towrah, Prophets, and Psalms, including the vocalization of God’s name. The only rational conclusion which can be derived from the evidence is that this rule was designed to keep people from knowing 578or saying: “Yah.”

While we are on this subject, it is particularly telling that the name ascribed to this artificial contrivance, Sheva, is from shav’ (שׁוא), the Hebrew word for “vanity” in the sense of “failed and for naught.” Shav’ (or more correctly transliterated showa’) describes “false, worthless, and lying speech which leads to emptiness and nothingness.” The fact that these deceivers labeled their revisionist system “false speech” is devastating to their credibility and, thus, to the appropriateness of modern Hebrew vocalizations.

As incriminating as this all appears, with some further due diligence, it gets even worse. There was no “v” in the Ancient, Paleo, or Babylonian Hebrew language so even shav’ is a product of linguistic manipulation. Comprised of Shin-Wah-Aleph (שׁוא), this word was originally pronounced showa’ and it meant: “to ravage, destroy, and devastate, creating a desolate and lifeless, wasteland.” Such is the result of removing Yahowah’s name from our collective consciousness.

By altering the Ancient Hebrew pronunciation of the vowel following a Yowd (י) to “eh,” especially in light of the fact Yahowah told us that His name was based upon hayah, and then by changing the Wah (ו) from the vowel sound “o,” “oo,” or “u” to the consonant “v,” all four letters in Yahowah’s name  - יהוה were compromised.

One of the most descriptive names among Yahowah’s people is Yahowsha’ | Yahowah Delivers and Saves…

“And it came to be (wa hayah), after (‘achar) the physical death (maweth) of Moseh (Mosheh), Yahowah’s (YaHoWaH) coworker (‘ebed), Yahowah (YaHoWaH) said to (‘amar ‘el) Yahowsha’ (Yahowsha’ – Yah Liberates and Saves, ), son of (ben) Nuwn | the Eternally Enduring who Propagates and Magnifies (Nuwn), who had rendered assistance to (sharath) Moseh 579| One Who Drew Out (Mosheh) for the purpose of saying (la ‘amar), (Yahowsha’ 1:1)

‘Moseh | One Who Drew Out (Mosheh), My associate (‘ebed ‘any), has died (muwth), and so now, at this time (wa ‘atah), stand upright (quwm) and pass over (‘abar) this, the Yarden (‘eth ha Yarden ha zeh), you (‘atah) and the entire (wa kol) family (ha ‘am ha zeh) into the Land (el ha ‘erets) which, as a benefit of the relationship (‘asher), I (‘anky) am giving (nathan) to them (la hem), to (la) the Children (beny) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:2)

Then describing an area many times larger than Israel of yesteryear or today, God, whose land it was to give, said…

“‘From (min) the wilderness (midbar) and including that which is Lebanon (wa ha Labanown ha zeh) and as far as (wa ‘ad) the Great River (ha nahar ha gadowl), the River Euphrates (nahar Pharath), inclusive of all of the land (kol ‘erets) of the Hittites (ha Chitym) and to the Great Sea (wa ‘ad ha yam ha gadowl), toward the setting sun (mabow’ ha shemesh) will be (hayah) your territory (gebuwl ‘atem).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:4)

Perhaps someone should notify those advocating a “Two-State Solution” carved out of Israel of God’s commitment to His people. At the time, the Hittite Empire ranged from the Black Sea all the way down to Israel’s northern border and covered all but the western shoreline of modern Turkey and all of Syria and Cyprus. Since Yah’s plans have not changed, this future footprint of Yisra’el will also include all of present-day Jordan, Iraq, and northernmost Arabia, perhaps even the Sinai.

What’s particularly interesting about the Hittites is 580that, prior to the discovery of their massive Empire by Charles Texier in the 19^th century, the references to them in the Towrah were used to discredit God’s word because the scholars claimed that they never existed. Oops.

“‘In the manner (ka) which, to reveal the way to receive the benefits of the relationship (‘asher), I existed with (hayah ‘eth) Moseh (Mosheh), I will be with you (hayah ‘im ‘atah). I will not fail you or withdraw from you (lo’ raphah ‘atah), and I will not abandon you or neglect you (wa lo’ ‘azab ‘atah). (Yahowsha’ 1:5)

Choose to be strong, tough, and empowered and you will prevail (chazaq), and (wa) be steadfast and courageous (‘amats) and you will cause these people to possess the inheritance (ky ‘atah nachal ‘eth ha ‘am ha zeh) of this land (‘eth ha ‘erets) which I promised (‘asher shaba’) to their fathers (la ‘ab hem) to give to them (la nathan la hem).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:6)

So much for the Beatitude: the meek shall inherit the Earth. Seems certain that Yahowah is encouraging His people to be like Moseh and Dowd: strong, tough, courageous, and steadfast. And so that we would not mistake His counsel…

“‘Without exception (raq – uniquely and distinctly, only), choose to be imbued with overwhelming strength and enduring toughness to consistently prevail (chazaq), and (wa) be resolutely steadfast and exceedingly courageous (‘amats me’od), being particularly observant (la shamar) so that you can act upon and engage in (la ‘asah) everything in accordance with (ka kol) the Towrah | Teaching and Guidance (Towrah) which, to reveal the way to receive the benefits of the relationship (‘asher), Moseh (Mosheh), My associate (‘ebed ‘any), used to provide you with directions and instructions (tsawah ‘atah).

581Do not turn away from it, removing yourself from it, rejecting any part of it (‘al suwr min hy’) to the right (yamym) or to the left, dressing or covering it up (wa samow’el), so that (la ma’an) you grow in understanding as a result of the teaching and succeed, gaining insights and perspective, becoming wise by being circumspect and thinking properly to prosper (shakal) in every (ba kol) walk of life (halak) which is in concert with the relationship (‘asher).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:7)

Yahowah’s directions to Yahowsha’ were unequivocal. He asked him to resolutely and courageously act upon and engage in everything the Towrah teaches. Neither he nor we are to veer from it, much less replace it with the likes of a Talmud or a New Testament.

Further, it is through the Towrah that we succeed. It is the most reliable source from which to draw insights and to develop understanding. And it is by the Towrah that we receive the benefits of the relationship. No matter where we live or where we go, the Towrah will guide our steps.

The reason Yahowah repeated Himself is to be assured that we would appreciate the seriousness of this advice. He wants us to recite His Towrah aloud so that we can listen to Him speak to us.

“‘Do not depart, moving away from, or remove (lo’ muwsh) the written scroll (sepher) of the Towrah | Teaching and Guidance (ha Towrah) from your mouth (min peh ‘atah).

Ponder its implications so that you can make good decisions regarding it (wa hagah ba hy’) day and night (yowmam wa laylah).

By being observant and as a result of closely examining and carefully considering (la ma’an shamar) you will be able to act upon and engage in, capitalizing 582upon (la ‘asah) everything in a manner consistent with (ka kol) that which is written in it (ha kathab ba hy’).

For then (ky ‘az) you will be prepared to succeed, prosper, and thrive, consistently progressing toward the most beneficial conclusion (tsalach) in your journeys and conduct of your life (‘eth derek ‘atah).

What’s more (wa), if and when that occurs (‘az) you will grow in understanding as a result of the teaching and succeed and you will gain insights and obtain the proper perspective to be circumspect and prosper (shakal).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:8)

The lessons are many. When it comes to the Towrah, we should be steadfast and resolute, never wavering or letting go. It is our Owner’s Manual, explaining how to most successfully operate our soul.

The only Towrah that matters to God, the only Towrah inspired by God, is the one Moseh wrote. The notion of an “Oral Towrah” is a moronic myth.

We are being encouraged to recite the written Towrah so that we can hear God speaking to us. When we ponder the Towrah’s implications, we can make good decisions regarding its instructions and directions.

Since Towrah means to Teach, by being observant and closely examining and carefully considering what is written in it, we are prepared to act prudently regarding its Guidance.

And when our lives are lived in a manner which is consistent with what is written within the Towrah, we are welcomed into Yahowah’s Covenant Family. This is the most beneficial conclusion to our Earthly existence. The Towrah prepares us to prosper and thrive, getting the most out of life.

The perspective and insights the Towrah provides 583enable those who are thoughtful to grow in understanding. As a result of Yah’s teaching, the circumspect prosper. And this means that, by observing the Towrah, reciting and pondering it, we can think our way to God.

In this journey through words, the thoughtful prevail.

“‘Have I not provided you with instructions and directions (ha lo’ tsawah ‘atah)?

Choose to be strengthened and empowered (chazaq), steadfast and courageous (wa ‘amats). Do not be frightened, allow terrorism to prevail, or succumb to fear (‘al ‘arats).

Do not be discouraged or dismayed (wa ‘al chathath) because, indeed (ky), Yahowah (YaHoWaH), your God (‘elohym ‘atah), is with you (‘im ‘atah) through it all (ba kol), wherever you journey within this beneficial relationship (‘asher halak).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 1:9)

I can attest to the authenticity of this declaration. We have journeyed through time, dimensions, and words to the creation of our universe and have met our Creator. Along the way, we have exposed and condemned the most beguiling religions and have kicked the terrorists’ nest. And through it all, there has only been the contentment certainty provides.

Yahowah used Moseh to deliver the Towrah and Yahowsha’ to live it. For this to occur, one would have to write it and the other read it.

“Later, and without hesitation (wa ‘achar), therefore (ken), he recited and proclaimed (qara’) all of (kol) the words (dabary) of the Towrah | Guidance and Direction (ha Towrah), the blessings of peace and prosperity, the enriching gifts and loving benefits (ha barakah), and also (wa) the slights, the denunciations, vilifications, and abominations (ha qalalah), consistent 584with and according to (ka) all of what (kol) is written (ha kathab) throughout (ba) the permanently engraved scroll (sepher) of the Towrah | Instructions and Directions (ha Towrah).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 8:34)

The common denominator in the lives of Moseh and Yahowsha’, and indeed with all of those who succeed in their quest to know Yahowah and understand what He is offering and expects in return, is the Towrah. It is immutable, essential, and irreplaceable.

“‘There did not exist (lo’ hayah) a word (dabar) from (min) all (kol) that (‘asher) Moseh (Mosheh) had instructed and taught (tsawah) which (‘asher) Yahowsha’ (Yahowsha’ – , a compound of Yahowah and yasha’ – liberates and saves) did not read and recite, call out and proclaim, welcome and accept (lo’ qara’), in a straightforward manner in the presence of (neged) the entire (kol) assembled community (qahal) of Yisra’el (Yisra’el – Israel; from ‘ysh – individuals, who sarah – strive and contend with, engage and endure with, are preserved, empowered, and liberated by, ‘el – God), including (wa) the women (ha ‘ishah) and the children (wa ha tap), as well as (wa) those on a sojourn, a journey of discovery (ha ger), who were walking (ha halak) among them (ba qereb hem).” (Yahowsha’ / Yah Liberates and Saves / Joshua 8:35)

No additions, no exclusions, no exceptions. Yahowsha’ learned from Moseh and became an instructor. It is the way Yahowah intended for us all to emulate.

In Judaism, as is the case with Islam, men and women are segregated, with women treated as inferior. And yet, here we see everyone together – which is as it should be.

The path to God is through “qara’ – reading and reciting, welcoming and accepting, calling out and proclaiming,” the Towrah before all who will listen. It is 585the way of Moseh and Yahowsha’ – both exemplars.

He is making it as obvious as words allow: God wants us to be Towrah-observant so that we can act upon what we learn. It is His hope, indeed, His desire, that by doing so we fall in love.

“‘Always, without exception, and invariably (raq) to the greatest extent possible (ma’od), choose to be observant, closely examining and carefully considering (shamar), so as to (la) act upon and engage in, celebrating and profiting from (‘asah) the instructive conditions of the relationship agreement (‘eth ha mitswah) and the Towrah | Teaching and Guidance (wa ‘eth ha Towrah) which, to lead along the correct path to get the most out of the relationship (‘asher), Moseh (Mosheh), the coworker of (‘ebed) Yahowah (YaHoWaH), instructed and directed (tsawah) you all with (‘eth ‘atem), for the purpose of (la) loving (‘ahab ‘eth) Yahowah (YaHoWaH), your God (‘elohym ‘atem), and to walk (wa la halak) in all His ways (ba kol derek huw’).

Observe (wa la shamar) the terms and conditions of His relationship agreement (mitswah huw’) so that (wa la) you stay close to Him, clinging to and associated with Him (dabaq ba huw’).

And then (wa la), you should work with Him (‘abad ba huw’) using all (kol) your best judgment and motivation (lebab ‘atem) and with all (wa ba kol) your soul and consciousness (nepesh ‘atem).’ (Yahowsha’ 22:5)

So then (wa), Yahowsha’ (Yahowsha’ – , Yah Rescues and Delivers) commended and blessed them (barak hem), and he sent them walking (salah wa halak) to their homes (‘el ‘ohel hem).” (Yahowsha’ / Yah Liberates and Saves / Joshua 22:6)

586God is not asking us to obey Him or to fear Him, neither worship Him nor pray to Him. He is not asking us to be religious or to make a profession of faith. He is instead encouraging us to get to know Him in hopes that we come to love Him and engage in a close personal relationship. And then, for our benefit and others, He would like us to work with Him so that our lives have purpose and meaning.

The more we know, the more confident we become. The more confident, the more courageous…

“Therefore (wa), choose to be empowered with overwhelming strength and the enduring toughness to consistently prevail (chazaq me’od), being particularly observant (la shamar) so that you can act upon and engage in (la ‘asah) everything (kol) that is written (ha kathab) on the inscribed scroll (ba sepher) of the Towrah | Teaching and Guidance (Towrah) of Moseh (Mosheh), My associate (‘ebed ‘any).

Do not turn away from it, add anything to it, or reject part of it (la bilty suwr min hy’) to the right (yamym – to the seas, representing gentiles) or to the left, covering it up (wa samow’el – putting a wrapper around it). (Yahowsha’ / Yah Saves / Joshua 23:6)

This is so that you do not come to mix anything together, augment it, or integrate (la bilty bow’) with the gentiles (ba ha gowym ha ‘eleh – people of other cultures, ethnicities, and nations) who remain (ha sha’ar) among you (ha ‘eleh ‘eth ‘atem) or with the names of their gods (wa ba shem ‘elohym hem).

Do not respect or respond to the worship of them (lo’ zakar – do not memorialize them), do not swear an oath to them (wa lo’ shaba’), do not serve them (lo’ ‘abad hem), and do not speak for them (lo’ chawah la hem – pronouncing an allegiance to them or bowing down in worship to them).’” (Yahowsha’ / Yah Liberates and 587Saves / Joshua 23:7)

At the time of this instruction, the Towrah was comprised of the four books Moseh received from Yahowah and the one he contributed, with Dabarym featuring Moseh’s interpretation of Yahowah’s Teaching and Guidance. Today there is much more because Yahowah’s Instructions and Directions permeate the Prophets. Throughout it all, God’s message is consistent.

So that we can focus on our relationship with Him, He does not want us to be religious. Therefore, we should neither augment nor negate His Towrah in the manner of those who ignore this instruction. He does not want us to veer away from His Guidance by doing things men have enjoined. Most importantly, He does not want us to memorialize gods by other names, speaking for them, serving them, or worshiping them.

We can engage in a relationship with Yahowah or we can be religious. We cannot do both.

After listing all of the religious things God wants us to avoid, rather than directing any of these behaviors toward Him, Yahowah encourages an entirely different approach. Stay close…

“‘Rather instead (ky ‘im), with (ba) Yahowah (YaHoWaH), your God (‘elohym ‘atem), you should actually cling, staying really close (dabaq), just as for the benefit of the relationship (ka ‘asher) you have been doing (‘asah) up to now on (‘ad) this day (ha yowm ha zeh).” (Yahowsha’ / Yah Liberates and Saves / Joshua 23:8)

We are compiling a list of things Yahowah values: listening to Him speak to us through His Towrah, being observant and thoughtful, having integrity and being respectful, engaging in the relationship, demonstrating the courage to act upon what we learn, and showing a 588willingness to work.

“And so now (wa ‘atah), respect and revere (yare’ ‘eth) Yahowah (Yahowah), and work with Him (wa ‘abad ‘eth huw’) with integrity and sincerity (ba tamym), while being truthful and reliable, dependable and honest (wa ba ‘emeth).

Therefore (wa), reject and remove (suwr), accordingly (‘eth), the gods (‘elohym) which (‘asher) your fathers served (‘abad ‘ab ‘atem) in the other side of (ba ‘eber – speaking of Assyria and Babylon) the River (ha nahar) and also in (wa ba) the Crucibles of Religious and Political Oppression (wa ba Mitsraym).

Instead (wa), serve as a coworker with (‘abad ‘eth) Yahowah (Yahowah).” (Yahowsha’ / Yah Liberates and Saves / Joshua 24:14)

God has been honest with us. At the very least, we should return the favor. Moreover, please take note: work, integrity, honesty, and reliability are concepts more at home in a genuine relationship than they are among the faithful.

Yahowah has remained loyal to Yisra’el. One wouldn’t think it would be too much to ask for them to reciprocate in kind.

“And so, the people responded (wa ‘anah ha ‘am) and said (wa ‘amar), ‘We will be honorable, so far be it from us (chalylah la ‘anachnuw min) that we would neglect, abandon, or reject (‘azab) Yahowah (‘eth YaHoWaH) to labor on behalf of (la ‘abad) different and additional gods (‘elohym ‘acher).’” (Yahowsha’ / Yah Liberates and Saves / Joshua 24:16)

That wouldn’t last long. It wasn’t worth the breath required to promise such a thing. And with the exception of a few brief interludes, there has been no honor or integrity in Yisra’el for the past 3,000 years – give or take 589a day or two.

“‘Indeed (ky), Yahowah (Yahowah), our God (‘elohym ‘anachnuw), it is He (huw’) who lifted us and our fathers up and took us away from (ha ‘alah ‘eth ‘anachnuw wa ‘eth ‘ab ‘anachnuw min) the land (‘erets) of the Crucibles of Religious and Political Persecution (Mitsraym), out of (min) the house (beyth) of slavery (‘ebed).

Then, to show the way to the benefits of the relationship (wa ‘asher), engaged, acting (‘asah), before our eyes (la ‘ayn ‘anachnuw) with the many meaningful signs (‘eth ha ‘owth ha gadowl ha ‘eleh).

And (wa) He watched over us, focusing on us (shamar ‘anachnuw), all along (ba kol) the Way (ha derek) which, to receive the benefits of the relationship (‘asher), we walked (halak) consistent with this (ba hy’), and among all of (wa ba kol) the people (ha ‘am) through whom we passed (‘asher ‘abar ba qereb hem).” (Yahowsha’ / Yah Liberates and Saves / Joshua 24:17)

As the name Yahowsha’ affirms, Yahowah delivered His people from being enslaved by other men. He was focused upon them, just as we should be focused upon Him.

He has been forthright and honest with us and so it is reasonable and responsible that we are sincere and truthful with Him.

“Then (wa) Yahowsha’ (Yahowsha’ – , Yahowah Delivers, Liberates, and Saves; a compound of Yahowah and yasha’ – rescues from harm’s way) said (‘amar) to the family (e’ ha ‘am), ‘You are witnesses in and of yourselves (‘ed ‘atem ba ‘atem), that indeed (ky), you have chosen (‘atem bachar) for yourselves (la ‘atem ‘eth), Yahowah (YaHoWaH), to work with Him (la ‘abad ‘eth huw’).’

590And they said (wa ‘amar), ‘We are witnesses and will testify (‘ed).’ (Yahowsha’ / Yah Liberates and Saves / Joshua 24:22)

‘And so then now (wa ‘atah) turn away from, reject, and remove, abolishing (suwr) these foreign gods (‘eth ha nekar ‘elohym) which (‘asher) are in your midst (ba qereb ‘atem), and extend and incline (wa natah) your thinking and judgment (lebab ‘atem) to (‘el), Yahowah (Yahowah), God (‘elohym) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el).’ (Yahowsha’ / Yah Liberates and Saves / Joshua 24:23)

Then the family of related people (wa ha ‘am) said to (‘amar ‘el) Yahowsha’ (), ‘With (‘eth) Yahowah (), our God (‘elohym ‘anachnuw), we will consistently serve by continually working, expending the energy to accomplish the mission (‘abad).

And (wa) concerning (ba) His voice (qowl huw’), we will listen (shama’).’ (Yahowsha’ / Yah Liberates and Saves / Joshua 24:24)

And so (wa) Yahowsha’ (Yahowsha – Yahowah Liberates and Saves, ) separated by cutting (karat) the Family-Oriented Covenant Relationship (beryth) on behalf of the family (la ha ‘am) on this day (ba ha yowm ha huw’).

He offered and appointed (wa sym) for their benefit and for them to approach (la huw’) the clearly communicated prescriptions and inscribed thoughts for living (choq), as well as (wa) the means used to think rationally and resolve disputes (mishpat) in Shakem | to Get an Early Start on a New Day (Shakam). (Yahowsha’ / Yah Liberates and Saves / Joshua 24:25)

And then (wa), Yahowsha’ (Yahowsha – Yahowah Liberates and Saves, ) wrote (kathab) these (‘eth) words (ha dabarym ha ‘eleh) in (ba) the written 591scroll (sepher) of the Towrah | Teaching and Guidance (Towrah) of the Almighty (‘elohym).” (Yahowsha’ / Yah Saves / Joshua 24:26)

Working with Yahowah is our highest calling. And the most rewarding of these opportunities is to serve as a witness. Best of all, while prophets are selected and few, we can all choose to be witnesses. The process is relatively easy: listen to Yahowah, engage in the Covenant, contemplate the prescriptions for living, exercise good judgment, and get an early start sharing the words inscribed within the Towrah | Teaching of our God. And first among our lessons should be that Yahowsha’ means: Yahowah Liberates and Saves.



Beginning with Yahowsha’ | Yah Delivers, all of the following words, titles, and names incorporate Yahowah’s personal designation. These include: yahab | Yah Provides, yahuwd | Yah Loves, Yahuwd | Yah’s Beloved (Judah), Yahuwda’y, Yahuwdy and Yahuwdym | Related to Yah (Jew and Jews), Yahuwdyth | Yah’s Language (Hebrew), Yahowchanan | Yah is Merciful (John), Yahuwyada’ | Yah Knows (Jehoiada), Yahuwyakyn and Yahuwyaqym | Yah Establishes and Uplifts (Jehoiachin and Jehoiakim), Yahuwnatan | Yah Gives (Jonathan), Yahuwtsadaq | Yah Vindicates (Josedech), Yahuwram | Yah Uplifts (Jehoram), Yahuwsheba’ | Yah’s Promise (Jehosheba), Yahuwshaphat | Yah Decides (Jehoshaphat), ‘Abyah and ‘Abyahuw’ | Yah is my Father (Abijah and Abihu), ‘Edonyah | Yah is the Upright Pillar (Adonijah), ‘Uwryah | Yah is Light (Uriah), ‘Achazyah | Yah Grasps Hold (Ahaziah), ‘Achyah | Yah’s Familial Relationship (Ahijah), ‘ElYah | Yah is God (Elijah), ‘Amatsyah | Yah is Aware and Capable (Amaziah), ‘Amaryah | Yah Speaks (Amariah), binyah | 592Yah’s Son (building), Banayah | Yah Builds Up and Establishes (Benaiah), biryah | Yah Nourishes (meat), Berekyah | Yah Kneels Down to Bless (Berechaih), gadyah | Yah’s Lamb, Gadalyah and Gadalyahuw | Yah Grows (Gedaliah), gawyah | Yah’s Corpse (speaking of Passover), Gamaryahuw | Yah Completes (Gemariah), dalyah | Yah’s Branch, Howsha’yah – Saved by Yah (Hoshaiah), Zabadyah | Yah’s Gift Endows (Zebadiah), Zakaryahuw | Remember Yah (Zechariah), Chagyah | Yah’s Festival Feasts (Haggiah), Chiziqyah | Yah Strengthens (Hezekiah), chayah | Live with Yah (life), Chilqyah | Share with Yah (Hilkiah), Chananyahuw | Yah’s Merciful (Hananiah), Chashabyah | Yah’s Plan (Hashabiah), Towbyah | Yah is Good (Tobiah), Yakda’yah | Acknowledge Yah (Jedaiah), Yachizqyahuw | Yah Strengthens (also rendered Hezekiah), Yaryahuw | Yah is the Source of Instruction (Jerijah), Yirmayahuw | Yah Lifts Up (Jeremiah), Yasha’yahuw | Liberation and Salvation are from Yah (Isaiah), Mow’adyah | Yah’s Appointed Meetings (Moadiah), Mowryah | Revere Yah (Mount Moriah), michyah | Yah Preserves Life, Machceyah | Yah’s Shelter (Maaseiah), Malkyah | Yah Rules (Malchiah), Ma’aseyah | Doing Yah’s Work, Ma’aseyahuw | Implement of Yah (Maaseiah), Miqneyahuw | Redeemed by Yah (Mikneiah), Mashelemyahuw | Yah’s Visible Likeness (Meshelemiah), Mattanyah and Mathithyahuw | Yah’s Gift (Mattaniah and Matthew), Nachemyah | Yah Consoles and Comforts (Nehemiah), Ne’aryah | Yah’s Young Servant (Neariah), Neryahuw | Yah’s Lamp (Neriah), Nathanyahuw | Yah Gives (Nethaniah), ‘Obadyah | Work With Yah (Obadiah), ‘Adayah | Yah’s Pass Over Adorns (Adaiah), ‘Uzyahuw and ‘Uzya’ | Yah is Mighty (Uzziah), ‘Ananyah | Yah Appears (Ananiah), ‘Anayah | Yah Answers and Responds (Anaiah), ‘Azaryahuw | Yah Supports and Assists (Azariah), ‘Asayah | Yah Does the Work (Asaiah), ‘Amacyah | Yah Carries Our Burdens (Amasiah), ‘Athalyahuw | Yah’s Splendid Choice (Athaliah), Padayah 593| Yah Ransoms and Redeems (Pedaiah), Palatyahuw | Yah Saves and Sets Free (Pelatiah), Tsidqyahuw | Yah’s Justice Vindicates (Zedekiah), tsaphyah | Observe Yah (examine), Tsaphanyahuw | Treasure Yah (Zephaniah), tuwshyah | Yah’s Wisdom, Tsaruwyah | Be Bound to Yah (Zeruiah), Qowlayah | Listen to the Voice of Yah (Kolaiah), Ramalyahuw | Be Raised by Yah (Remaliah), ra’yah | Yah Loves (love), Shobyah | Yah’s Branch and Staff (Shachia), Sherebyah | Yah’s Scepter (Sherebiah), Sarayah | Persist with Yah (Seraiah), Raphayah | Yah Heals & Restores (Rephaiah), Shakanyahuw | Dwell with Yah (Shechaniah), Shelemyah | Yah Provides the Offering (Shelemiah), Shama’yah | Listen to Yah (Shemaiah), and Shamaryahuw | Closely Observe Yah (Shemariah).

Since so many seem to have an aversion to the obvious, let’s state it so bluntly that even the religious might understand. First, it is readily apparent with this many names, titles, and nouns incorporating the most identifiable aspect of Yahowah’s name that there is absolutely no possibility whatsoever that God views it to be “too sacred to be pronounced.” Second, with this many iterations of Yahowah’s name incorporated into other words, titles, and names which are commonly spoken, the notion that it isn’t pronounceable is ludicrous.

God’s name is YaHoWaH. Simple. Profound. Accurate.



Religious Jews have missed all of this because of their antagonism toward Yahowah and Dowd as Messiah, Son of God, and Savior. Moreover, the Haredim remain paralyzed by their mind-numbing minutia, particularly surrounding keeping the Shabat and being Kosher.

594Therefore, I would like to explore the differences between what the Towrah prescribes and what their Talmud requires. These differences are so great, rabbis use their kosher rules to justify Judaism, suggesting that, since Yahowah provided so little information on the topic, without the paralyzing rabbinical laws and profiteering, being Kosher would be impossible. And while that is true, God wants us to be Qodesh | Set Apart unto Him, not Kosher | Fit.

Yahowah’s dietary advice is presented throughout Dabarym / Deuteronomy 12 and then again in Dabarym / Deuteronomy 14 – as well as in Qara’ / Leviticus. Each provides an exquisite palette from which to view the rich hues of Hebrew nomenclature.

“These are God’s (‘eleh) clearly communicated and inscribed prescriptions for living (ha choqym – the engraved instructions and thoughts regarding what you should do to be cut into the relationship) and the means to exercise good judgment, especially pertaining to resolving disputes (wa ha mishpat – the means to rational decision-making, justice, morality, and being right; from mah – to ponder the implications of shaphat – decisions regarding judgment) to receive the benefits of the relationship (‘asher – to show the way to get the greatest joy out of life and to walk along the proper path).

You should emphatically, consistently, and actually observe them (shamar – you should closely examine and carefully consider this, literally and continually (qal imperfect paragogic nun)) so that you can act accordingly and engage appropriately (la ‘asah – such that you can expend the energy to celebrate and profit accordingly (qal infinitive)) in the Land (ba ha ‘erets – within the material realm) which, as a result of the relationship (‘asher), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our 595ShaLoWM – restoration), the God of your fathers (‘elohym ‘ab ‘atah), has given (nathan – has been bestowed (qal perfect)) to you as an inheritance (la ‘atah la yarash hy’ – for you to be an heir and draw near), doing so all of the time (kol ha yowmym – during the days) you are alive (‘atem chayym – you live) upon the earth (‘al ha ‘adamah – the realm of ‘Adam) so as to walk along the correct path to the benefits of the relationship (‘asher).’” (Dabarym / Words / Deuteronomy 12:1)

Clearly communicated means that no one needs to pay a rabbi to interpret these instructions. Inscribed means that God’s directions are found in this written Towrah and not in the pretend one, even religious Jews know the Talmud was from their rabbis, not Moseh or Yahowah. Prescriptions mean that these lessons are good for our body and soul.

Mishpat, like mitswah, is universally mistranslated; one as judgments the other as commands. Both words are simple compounds, created by adding the interrogatory, my, to otherwise common Hebrew words: shaphat | to decide and tsawah | to instruct. Therefore, Yahowah is providing us with the means to make reasoned decisions regarding His instructions.

Shamar means “to be observant.” We accomplish this by being focused and attentive, closely examining and carefully considering the Towrah.

‘Asah reveals that we should “act upon and engage in” what God is communicating. We can “celebrate” the benefits of His teaching and “profit” from it.

The ‘erets which has been nathan as a yarash is the “Land” of Yisra’el which was “given” as an “inheritance.” It is a tangible metaphor for the Covenant, depicting this actual place while, at the same time, representing eternal life in Heaven.

596‘Asher can mean many things, most of which seem to apply almost every time it is deployed. With ‘asher, we find the “correct, albeit narrow, path we should walk to receive the benefits of the relationship and to get the greatest enjoyment out of life.”

Yahowah’s initial instruction mirrors the prerequisite of the Covenant: requesting that we remove the corrupting influences of religion and politics from our lives…

“‘You should absolutely and unequivocally destroy, continually doing away with (‘abad ‘abad – you should demonstrably shatter, consistently perishing, even exterminating the thought and memory of (piel infinitive piel imperfect paragogic – such that the object emphatically and demonstrably suffers the effect forevermore)), everything associated with (‘eth kol – all of the) the sites, places, and related structures where (ha maqowm ‘asher – the homes, dwellings, and related buildings whereupon and wherein) the gentiles of foreign ethnicities and cultures (ha gowym – those from different races, places, and religions) whom you shall dispossess (‘asher ‘atem yarash ‘eth – you will disinherit as if they were visually and graphicly vomit (qal participle)) worked, served, and worshiped (‘abad shem – actually reduced to servitude, enslaved, and ministered there for a time (qal perfect – literally served for a finite period)) their gods (‘eth ‘elohym hem).

They are being exalted (ha ruwm – which are lifted up and praised (qal participle)) upon the elevated places (‘al ha har) as well as upon hilltops devoted to illicit worship (wa ‘al ha giba’ah) and beneath (wa thachath – under) every spreading timber and repulsive idol (‘ets ra’anan).’” (Dabarym / Words / Deuteronomy 12:2)

Yahowah hates all forms of religion. Disassociating from it prior to approaching God is an inviolable rule of which the Almighty is unwilling to compromise. If you are 597Haredim, Orthodox, or Reformed, you are on a dead-end road to your own demise. As long as you remain associated with Judaism, or any other religion, you remain estranged from God.

When Yahowah returns with Dowd, they will obliterate all traces of religion: the shrines and temples, the churches and cathedrals, the mosques and madrassas, the monasteries and religious schools – along with every Talmud, Bible, and Quran. But it isn’t just buildings and books which will be scrapped because God and Messiah will also rid the world of religion’s host – the very people infected by it.

Imagine a world without obelisks or steeples, crosses or crescent moons, even six-sided stars…

“‘You should tear down and demolish (wa nathats – you should break apart and shatter (piel perfect)) their altars (‘eth mizbeach hem) and crush (shabar – smash) their monuments, pillars, sacred objects, and memorial stones (matsebah hem), then burn, setting ablaze (wa saraph ba ha ‘esh), their ‘Asherah including her statues and poles used in worship (‘Asherah hem) in addition to the idols, religious images, and representations of their gods (pasyl ‘elohym hem).

You should always cut off and tear asunder, disassociating from (gada’ – you should cut down (piel imperfect paragogic nun)) and then banish their names (wa ‘abad ‘eth shem hem – annihilating and wiping out) out of that place (min ha maqowm ha huw’).’” (Dabarym / Words / Deuteronomy 12:3)

‘Asherah was Ba’al’s | the Lord’s consort in Canaan, Assyria, and Babylon. She was, as Roman Catholics wrongly depict Mary: the Queen of Heaven, the Mother of God, and the Madonna. She was said to have been impregnated by the sun’s rays on Easter Sunday such that nine months later, on December 25^th, she gave birth to the 598Son of God. And her son, like the Christian Jesus, died each year and was then resurrected. As such, Yahowah has a great deal to say about Ba’al and ‘Asherah – overtly condemning the worship of either.

By contrast, Yahowah does not want to be worshiped. In fact, it is demeaning. God is not insecure, and He would have to be to create an inferior being to praise Him and bow in submission.

“‘Do not act in that way (lo’ ‘asah ken la – do not make a habit of actually engaging in this manner as it would be an undesirable choice (qal imperfect paragogic nun jussive)) with Yahowah, your God (YaHoWaH ‘elohym ‘atem).’” (Dabarym / Words / Deuteronomy 12:4)

Should someone not be sufficiently intelligent to realize that Yahowah does not want to be worshiped, He has clearly presented this conclusion in His Towrah | Guidance for all to see.

The place and tribe which bears Yahowah’s name is Yahuwdah. The name means: Beloved of Yah. It is the tribe from which Dowd descended. And as such, Yaruwshalaim sits in the heart of Yahuwdah and is also known as the City of Dowd.

“‘Instead (ky ‘im), move toward the place (‘el ha maqowm – go in the direction of the home and abode) Yahowah, your God (YaHoWaH ‘elohym ‘atem), prefers (bachar – desires and has chosen for entering into the covenant) from all of your tribes (min kol shebet ‘atem – out of each of your subdivisions, people, and clans) to place His name thereupon (sym ‘eth shem huw’ sham – to put His proper designation and reputation) and to His home (la shakan huw’ – approaching His dwelling place).

You should consistently seek, learning as much as you can (darash – you should continually and genuinely inquire about, look for, and develop a relationship with (qal 599imperfect)), and then come to this place (wa bow’ sham – and return to this location and be included within this name).’” (Dabarym / Words / Deuteronomy 12:5)

It was in Yaruwshalaim, Yahuwdah that Yahowah supported Dowd’s fulfillment of Pesach, Matsah, and Bikuwrym in year 4000 Yah. And it is in the sky above Yaruwshalaim that Father and Son will return to their people on Kipurym in year 6000 Yah to celebrate Sukah.

Therefore, if you want to be there with them, you know where you are expected…

“‘And when you return to this place, attain (wa bow’ sham – when you come to the name, move toward and enter into) that which elevates you, causing you to rise (‘olah ‘atem), the sacrificial offerings made for you (wa zebach ‘atem), and consider your enrichment (wa ‘eth ma’aser ‘atem – to contemplate being enriched; from mah – to ponder the implications of ‘ashar – enrichment), along with the voluntary contribution you can make with your hand (wa ‘eth taruwmah yad ‘atem – what you can contribute and influence that is special in return), the promises you have made (wa neder ‘atem – your binding oaths), including freely providing from your abundance (wa nadabah ‘atem – your freedom and your enrichment, showing your appreciation by being generous), especially the firstborn of your flock so that you reflect upon and consider your birthright (wa bakor bakar ‘atem wa tso’n ‘atem – to inquire about and seek the oldest son and foremost lamb with the rights of inheritance).’” (Dabarym / Words / Deuteronomy 12:6)

There are two ways to interpret many of these requests. God could be asking the Children of Yisra’el to provide these things to Him, or Yahowah can be seen as offering their benefits to His people. Indeed, both perspectives could be valid because, when this was initially spoken and written, there would be another 1,480 years before God 600would enable the fulfillment of these uplifting and enriching sacrifices. Therefore, during that time, by offering a harbinger of the Son’s ultimate sacrifice, the Children of Yisra’el would be constantly mindful of what Yahowah intended to provide. And now that we are living nearly 2,000 years after their fulfillment, we can celebrate what our God and His Son have done for us.

The fourth and fifth items on Yahowah’s list are clearly ours to give. We should all seek to make our contribution to the relationship. We, as the recipients of a great abundance, are in an ideal position to share what we have come to know.

The sixth request is best understood when we realize that bakor and bakar speak of firstborns and of birthrights, concepts which are essential to the Beryth and Miqra’ey. Further, we should all seek to be part of Yahowah’s tso’n | flock.

God wants us to be happy. After all, spending an eternity with a sourpuss isn’t appealing. There will be no Mourning Clothes in Heaven. Moreover, considering what He has done and will do for us, we should be elated…

“‘So then (wa), you can dine there (‘akal sham – you can be nourished by name) before the presence (la paneh – approaching the appearance) of Yahowah (Yahowah – written as directed by His towrah – teaching), your God (‘elohym ‘atem), rejoicing and glad (wa samach – you will be delighted, elated, and genuinely happy (qal perfect)) in everything you undertake and influence (ba kol mishlach yad ‘atem – with all your endeavors, journeys, and freedom to roam around and explore, especially when you reach out), you and your family (‘atem wa beyth ‘atem) which, as a result of the relationship (‘asher), Yahowah (YaHoWaH), your God (‘elohym ‘atem), has blessed (barak ‘atah – has knelt down to lift you up).” (Dabarym / Words / Deuteronomy 12:7)

601There is great freedom in our relationship with Yahowah. And throughout eternity, we will be able to roam the universe, exploring everything He has created for our enjoyment and edification.

“And you should be genuinely happy, even elated (wa samach – so you can rejoice and be glad), approaching the presence (la paneh – before the appearance) of Yahowah (YaHoWaH), your God (‘elohym ‘atem), you and your sons, your daughters (‘atem wa ben ‘atem wa bath ‘atem), your male and female workers and employees (wa ‘ebed ‘atem wa ‘amah ‘atem), as well as the Lowy (wa ha Lowy – even the Levites who serve to unite) who, to provide guidance along the proper path to get the most out of life (‘asher), are within your towns and communities to help you to think and reason things out (ba sha’ar ‘atem), especially since (ky) he does not have an allotment (‘ayn la huw’ cheleq – he is without a share, privileged rights, or any other form of provision) or property and possessions (wa nachalah – land which has been assigned or that can be inherited) as do you (‘eth ‘atem).’” (Dabarym / Words / Deuteronomy 12:12)

The Covenant is a family affair, which is why we are encouraged to share what we have learned with our sons and daughters. Similarly, God wants us to treat those who work for us and with us as Family, inviting them to participate in the Covenant. This is the opposite approach to the pervasive imposition of caste systems throughout antiquity, of slavery, and of feudal economies with lords and serfs. It is also the antithesis of the abusive conditions imposed upon workers under the industrial revolution. It is the opposite approach to the one taken by Orthodox Jews who go out of their way to exclude Gentiles – treating them as inferior.

The Lowy are a special case. Their job was to ensure that the people understood how to approach Yahowah, 602particularly during the Miqra’ey – providing guidance. Recognizing the life-and-death influence they would have over the people, Yahowah was emphatic about them not being compensated monetarily or even through land ownership or inheritance. Therefore, God is vehemently opposed to the notion of a paid clergy, such as in rabbis being compensated for being religious. It is little wonder they rebelliously prefer their Talmudic Torah over Yahowah’s Towrah.

When we are observant, closely examining and carefully considering the text of the Towrah as we are currently doing, we understand what Yahowah is offering. Equally important, we come to appreciate what God is expecting in return…

“‘Choose to be observant (shamar – pay attention and keep focused (nifal imperative)) on your own behalf (la ‘atah) lest (pen) you offer up your elevating offering (‘alah ‘olah ‘atah) in any ole place you happen to see (ba kol maqowm ‘asher ra’ah) (Dabarym 12:13) instead of (ky ‘im) in the place (ba ha maqowm) that is best for the relationship which (‘asher) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence) chooses and prefers (bachar – selects and desires (qal imperfect)) with regard to one of your family groups (ba ‘echad shebet ‘atah – for one of your tribes).

There, and by that name (sham), you will ascend and be lifted up through the offering which elevates you (‘alah ‘olah ‘atah – you will rise with the uplifting sacrifice which makes you acceptable).

And there, and by that name (sham), you should engage and act upon (‘asah – you should celebrate and profit from (qal imperfect)) everything which, to benefit from the relationship (kol ‘asher), I am instructing you (‘anoky tsawah ‘atah – I am conveying to you by way of these directions (piel participle energic nun)). (Dabarym / 603Words / Deuteronomy 12:14)’”

Names matter to God – especially His own and the one He ascribed to the first Family: Yahuwdah | Beloved of Yah. We should all seek to be received similarly. And indeed, when we become part of the Covenant, we bear Yahowah’s name, making us beloved.

This is the first of several statements regarding what is appropriate for us to eat according to the One who designed us and created the animals He intended for us to consume…

“‘Nevertheless (raq – however), with anything that your soul (nepesh ‘atah – your inner nature and persona) may desire (ba kol ‘awah – with regard to whatever you are fond of, want, or crave, even lust after for the sheer pleasure of it), you may butcher and prepare (zabach) and then eat (wa ‘akal – and then consume) the flesh of that living creature (basar – the corporeal mass and meat of biological beings) in harmony with (ka – according to) the blessings and pronouncements (berakah – the resulting prosperity and gifts) of Yahowah (YaHoWaH), your God (‘elohym ‘atem), which, as a result of the relationship (‘asher), He has provided, offering them to you (nathan la ‘atah – He has bestowed on your behalf) within any of your locations or communities (ba kol sha’ar ‘atah).

The unclean (ha tame’ – the impure, even defiled, contaminated, and foul) as well as the clean (wa ha tahowr – the pure, flawless, and perfect), it may be eaten (‘akal huw’ – it may be consumed), things such as are attractive and desirable (ka ha tsaby), and such as are edible and edifying (wa ka ha ‘ayal). (Dabarym / Words / Deuteronomy 12:15)

No wonder rabbis wrote the Babylonian Talmud. Without it, there would be no restrictions on diet. Yahowah has clearly and indelibly stated that we can eat whatever 604we desire. If you want it, you can eat it.

There are those who will say that a tsaby is a gazelle and that an ‘ayal would have been a deer, but there is very little to substantiate either claim. Based upon their verbal roots, and consistent with the implications of God’s statement, it is clear that tsaby addresses that which is considered “attractive and desirable” and ‘ayal pertains to anything “edible and nourishing.”

Regardless, we are explicitly being told that we can eat the tame’ and the tahowr, that which is deemed “impure” and that which is perceived as “clean.” As a result, the Towrah’s presentations regarding what is good for us to eat and what is not should be considered dietary advice – as prescriptions for healthy living. They are not rules to be obeyed as the Kosher Laws portend.

There is one absolute moratorium…

“‘The only exception is that you should not consume (raq lo’ ‘akal) blood (ha dam). Pour it out (shaphak huw’) upon the earth (‘al ha ‘erets) as if it were water (ka ha maym).” (Dabarym / Words / Deuteronomy 12:16)

This statement damns the Roman Catholic Eucharist, where priests moronically claim that they turn grape juice into the “Blood of Jesus.” While it is consumed for the remission of sin, in reality, it is a sin.

The Lowy were put in place to serve the Children of Yisra’el. Rabbis created Judaism by replacing the Levites, even though doing so remains in direct conflict with the Towrah’s instructions which state that the Lowy | Levites were to remain in position as long as the land exists. Funny, the rabbis claim Divine authorization for their Kosher Laws, while God, in the midst of countering them, claims that the rabbis are illegitimate.

“Be observant (shamar – pay attention and remain 605focused) so that you do not neglect or abandon (la ‘atah pen ‘azab) the Lowy (‘eth ha Lowy) all of your days (kol yowm ‘atah) upon your land (‘al ‘adamah ‘atah).’” (Dabarym / Words / Deuteronomy 12:19)

Once again, God wants us to know that we can eat whatever we want, whenever we want…

“‘Therefore, when (ky) Yahowah (YaHoWaH), your God (‘elohym ‘atem), opens up and enlarges, creating opportunities (rachab) within your territory (‘eth gebuwl ‘atah – in association with your boundaries) as He has spoken with regard to the relationship (ka ‘asher dabar – consistent with His testimony) with you (la ‘atah), and you say (wa ‘amar), ‘I want to continually eat (‘akal – I choose to habitually consume (qal imperfect cohortative – actually, continually, and by choice dine upon)) meat (basar – the flesh of animals, the bodies of living creatures, even by way of making a statement),’ because your soul is desirous of (ky ‘awah nepesh ‘atah – for the express reason that your persona longs for and wants, yearns for and is enthralled with, even craves (piel imperfect)) consuming animals as a source of nutrition (la ‘akal basar – eating flesh and devouring the good news), then eat meat (‘akal basar) whenever you personally want it (ba kol ‘awah nepesh ‘atah – any time you desire it).’” (Dabarym / Words / Deuteronomy 12:20)

While God will provide directions regarding the benefits of choosing a healthy diet, we are free to eat anything that tantalizes our taste buds. And we can do so anywhere and everywhere – which pretty much trashes the Kosher designations on food and eateries.

“‘If the place (ky ha maqowm) which, for the benefit of the relationship, Yahowah, your God (‘asher YaHoWaH ‘elohym ‘atah), chooses (bachar – prefers) to place His name (la sym shem huw’) is far away from you (rachaq min ‘atah – requires you to travel a significant 606distance), then you may prepare any animal from your herd or flock, large or small, to eat (wa zabach min baqar ‘atah wa min tso’n ‘atah), which Yahowah (‘asher YaHoWaH) has provided (nathan – has given) to you (la ‘atah), consistent with what I have instructed you (ka ‘asher tsawah ‘atah), and you can eat it (wa ‘akal) within your towns and communities (ba sh’ar ‘atah), whatever you personally desire (ba kol ‘awah nepesh ‘atah).’” (Dabarym / Words / Deuteronomy 12:21)

Yahowah created every lifeform and provided them for our benefit. So, this acknowledgment affirms that He did so on our behalf and not to tempt or torment us.

“‘Absolutely (‘ak – truthfully and reliably, even immediately), just as (ka ‘asher) that which was attractive and desirable (‘eth ha tseby – that which is valuable, including the gazelle) and that which was nourishing and edifying (wa ‘eth ha ‘ayal – healthy and robust, including venison) was being enthusiastically consumed (‘akal – has been regularly eaten (qal imperfect energic nun)), so now (ken – in the same manner), you may eat it (‘akal huw’ – you can consume it (qal imperfect energic nun)) – the unclean (ha tame’ – the impure, even defiled, the contaminated and foul) as well as the clean (wa ha tahowr – the pure, flawless, and perfect), together and alike, as if they were the same (yahdaw – both and altogether, in unison, all at once or at different times); it can be consistently and enthusiastically eaten (‘akal huw’ – it may be continually and actually consumed (qal imperfect energic nun)).” (Dabarym / Words / Deuteronomy 12:22)

There are no restrictions beyond consuming blood. If a meal looks attractive, appears desirable, is nourishing, eat it, doing so enthusiastically without reservation. The “clean” and “unclean” can be combined or consumed separately, without distinction. And this means that the Kosher nonsense on separating meat and dairy is for $#!+. 607As a telling example, when Yahowah ate with ‘Abraham at Mamre outside of his tent, Sarah provided a meal of meat, curds, and bread – the first cheeseburger. He even served milk along with beef.

“‘The only exception (raq – the lone exclusion) is to be absolutely steadfast and certain with a hard and fast rule (chazaq – be firm, holding the line, powerfully committed to the realization (qal imperative)) that you never (bilty – that you do not ever) consume the blood (‘akal ha dam).

This is because (ky – for the express reason), its blood represents the soul (ha dam huw’ ha nepesh – its blood is essential to the individual’s consciousness). And so, you should not consume that which facilitates its consciousness (wa lo’ ‘akal nepesh) along with the flesh (‘im ha basar – with the meat of the physical body).” (Dabarym / Words / Deuteronomy 12:23)

The blood of the Passover Lamb was not consumed but, instead, used as a sign on the doorway to life. God did not want us to miss the significance of its sacrifice or fail to appreciate its effect on our souls.

In this next statement, Moseh gives us both barrels: observe and listen…

“Remain focused and choose to be observant (shamar – of your own freewill closely examine and carefully consider (qal imperative)) and listen to (wa shama’ – and hear (qal perfect)) each and every one of these words (kol ha dabar ha ‘eleh – all of these statements and this entire message) which, to show the way to receive the benefits of the relationship (‘asher), I am instructing you (‘anoky tsawah ‘atah – I am conveying to you to direct your thinking) because this response (lama’an – for the express reason that these answers and this reply; from la – concerning, mah – to ponder the implication of, and ‘anah – how to respond and reply) will 608be good for you (yathab la ‘atah – is better and more beneficial for you, causing you to be happier and more successful, even more prosperous and cheerful (qal imperfect)) and for your children (wa la ben ‘atah) after you (‘achar ‘atah – following you), as a restoring and eternal witness forevermore (‘ad ‘owlam).

Therefore (ky), you should actually and consistently act upon and engage in (‘asah – you should celebrate and profit from, doing (qal imperfect)) that which is good and pleasing, productive and moral (ha towb – that which is beneficial and agreeable) as well as right, straightforward, and on the level (wa ha yashar – and that which is equitable and proper) in the sight of (ba ‘ayn) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atah).’” (Dabarym / Words / Deuteronomy 12:28)

An educated response to the Word of God as written in His Towrah is…drumroll please…good for you now and forevermore. So, may we assume that replacing Yahowah’s Towrah | Guidance with the Babylonian Talmud or Pauline New Testament would be bad for you?

Those who are Towrah-observant, those who listen to Yahowah, and who act upon His guidance, are productive and pleasing, on the level and right. Those who prefer the ways of man will be eliminated…

“‘When (ky) Yahowah (YaHoWaH), your God (‘elohym ‘atah), uproots and removes (karat – cuts away) the people of different ethnicities, religions, governments, and cultures (‘eth ha gowym – the gentiles and foreign nations) whom, to receive the benefits of the relationship (‘asher), you will pursue there to remove and dispossess (‘atah bow’ sham la yarash) them from your presence (‘eth hem min paneh ‘atah), displacing 609them (yarash ‘eth hem – taking possession of their property), and then you settle within their land (wa yashab ba ‘erets hem), (Dabarym 12:29) be diligent and observant (shamar – stay focused (nifal imperative)) so that you are not lured into their dominion and influence (la ‘atah pen naqash – such that you avoid being enticed and controlled, entrapped and entangled), following after them (‘achar hem – continuing their ways), once they have been eliminated (‘achar shamad hem – following them to their demise, also perishing) from your presence (min paneh ‘atah).

Do not inquire about, seek after (wa pen darash – do not pursue, resort to, worship), or approach their gods (la ‘elohym hem) so as to ask (la ‘amar), ‘How and in what ways (‘ekah) did these gentiles worship (‘abad ha gowym ha ‘eleh – did these people of different ethnicities and religions serve) their gods (‘eth ‘elohym hem) so that I, too, can do the same (wa ‘asah ken gam ‘any)?’” (Dabarym / Words / Deuteronomy 12:30)

Here is a clue, Sherlock: the gowym were displaced for a reason, so be reasonable and don’t act similarly or you will find yourself displaced upon Yahowah’s return. Gentiles have been religious for as long as civilizations have existed; do not follow their example.

Fake gods seem to feast upon people worshiping them. The only real God wants nothing of the kind…

“‘You should not act or engage (lo’ ‘asah) this way (ken) when approaching Yahowah (la YaHoWaH), your God (‘elohym ‘atah), because indeed and by contrast (ky), every detestable and repulsive abomination (kol towe’bah – every loathsome and abhorrent, idolatrous and disgusting custom) that Yahowah hates, abhors, and detests (‘asher Yahowah sane’ – intensely dislikes, shuns, and loathes) they have done for their gods (‘asah la elohym hem), including even sacrificing and burning 610their sons and their daughters (gam ‘eth ben hem wa ‘eth bath hem saraph) in fires to their gods (ba ‘esh la ‘elohym hem).” (Dabarym / Words / Deuteronomy 12:31)

Yahowah defines religion as: detestable, repulsive, abhorrent, and disgusting. God intensely dislikes, shuns, and just plain ole hates religion. And while there are many repugnant manifestations of this plague, none are worse than sacrificing one’s children to appease the nonexistent. That said, the threat of sacrificing children is sufficient to get most men and women to comply with the ruling establishment – which is why the practice was so universally upheld.

Should you take comfort in believing that neither you nor your religious colleagues are currently burning your children, I have some sobering news: religious parents are mortally infecting their sons and daughters with the most debilitating plague ever curated by man. Religion is 100% fatal. There is not a single Haredim, Christian, Muslim, Hindu, et al. in Heaven, and there never will be. For that matter, there are no Conspiracists or Communists, either.

As a result of this review, it is safe to say that the entire Jewish approach to Kosher is not only a gigantic waste of time and money, it is in opposition to God. If you are Kosher, you are antagonizing the Almighty.

The approach to being Kosher | Fit is the antithesis of the liberating statements we have heard from God. With no justification whatsoever from the Towrah, and in complete conflict with Dabarym 12, rabbis control and fleece their own with their long litany of laws called mitzvot. These include a prohibition on mixing meat and dairy as well as anything derived from eggs with either meat or dairy – including butter. The wait time between them varies from one to six hours, depending upon where the Kosher family was raised and how you rinse your mouth. Making life even more complicated, those committed to being Kosher have 611to have separate sinks, countertops, and dishwashers because even plates that have held dairy and meat cannot touch one another. G-d forbid. And should they fraternize, the only remedy is to bury the offending plates in the dirt for eight years – which is the perfect way to sanitize them.

And as one might expect, to comply with the rules of Kashrut, separate utensils, cooking, mixing, and storage vessels for meat and dairy must be used and then cleaned and stored without touching, much like men and women at a synagogue. Rabbis are expensive, so the price paid for their Kosher blessing to make one’s life miserable and obnoxious makes eating much more expensive, especially for meats, milk, and wines. For example, to be Kosher, a Jew needs to be present from the time of milking to bottling to appease HaShem.

Worry not, religious ones, should all of this seem like babel, because for a fee you can call in the hashgachah | supervision of the hechsher | kosher certification agent. With 1,500 Kosher certifying bodies worldwide eager to exchange your money for their rubbish, you too can be the proud owner of a kitchen perfectly prepared to feed and water your rabbi. And so that you don’t slip up and act like a reasonable person, you can also hire a mashgiach | watcher to ensure that your plates and utensils remain properly segregated – removing the fear that such objects might contaminate your soul to a greater extent than the rabbis. And should you fail and consume the forbidden fruit of Rabbinic Judaism, there is always hope because the certifying bodies have proclaimed bleach to be Kosher for Pesach.

While there is no mention of dairy or eggs, Qara’ / Leviticus 11 and Dabarym / Deuteronomy 14 present itemized lists of clean and unclean meats. And especially now in recognition of Dabarym / Deuteronomy 12, reason dictates that this advice should be considered as it was intended – for health purposes. Until quite recently, with 612improved sanitation, testing, and refrigeration, eating anything from the list of unclean animals was hazardous to one’s health.

Pigs are, well, pigs wallowing in the mud while eating garbage. They are known to foster over 200 diseases and carry 20 parasites and worms. They are also fatty, and we were told to avoid animal fat (Qara’ / Leviticus 3:17), even though we did not know why this was important until around 50 years ago with advances in cardiovascular science.

Pigs, whose digestive systems cause them to be viral incubators, are a common source of salmonella, as well as a variety of other parasites, bacteria, viruses, and toxins – especially as a result of being gluttonous eaters eagerly consuming their own feces and the maggots feasting therein. Even in the United States today, three of the six most common foodborne parasitic diseases affecting humans are directly associated with pork consumption, including toxoplasmosis, taeniasis, and trichinellosis.

When Moseh shared this advice, we were unaware that shellfish, lobsters, and shrimp were scavengers, serving as the ocean’s filtering systems. Since they remove dead and decaying matter, they are prone to disease. Shrimp, crabs, oysters, clams, mussels, and lobsters remain risky even today – and send countless individuals to the hospital every year – some with instant paralysis and others dying.

The same is true with catfish and vultures, which is why they are listed as unclean. Horses, because they are not ruminants and only have one stomach, are on the unclean side of the ledger because of inefficient digestion. Rabbits, because they are not ruminants either, cause tularemia in humans. Bats are listed as unclean. Come to find out that they are responsible for spreading countless viruses, including Ebola, HIV, Swine Flu, and now Covid-19. Similarly, rats and mice, also on the unclean ledger, gave 613the world the Black Death and Bubonic Plague.

Considering the fact that there isn’t a single error in the Towrah’s list of clean and unclean meats, either Moseh got lucky and accurately anticipated the findings of modern science, or the God who designed us inspired him. Or I suppose you can take the rabbinical approach and conclude that G-d was just trying to make life miserable for Jews so that they would grow to hate Him.

But alas, I can see the Orthodox shokeling as they chant from the Talmud, tuning out the sensible lest it affects their faith. Oh, silly me, they are not online reading these books because that is prohibited, too.



Duly impressed with Moseh’s advanced medical acumen, one last thought before we move on from listening to the prophet describing Yahowah’s Towrah | Instructions. Beyond the fact that they are consistently wrong and routinely contradict God’s testimony, how are we to distinguish whether documents such as the Talmud and Christian New Testament are spurious?

I am pleased to reveal that with his next words, Moseh explained how we should go about differentiating between the word of God and those of men. And in this regard, it isn’t miracles, claims to divine healing, or personal revelations which matter but, instead, the familiarity with the God / gods the person is advocating…

“When someone who claims to speak for God arises (ky quwm naby’ – so if someone acting as a prophet is established and is honored) among you (ba qereb ‘atah), or someone who says that they have received Divine revelations (‘ow chalam chalowm – someone who has a dream, even someone who promises to restore you to 614health), and he offers to produce a sign, especially something which would appear miraculous (wa nathan ‘el ‘atah ‘owth – and they give you a marvelous example, account, or illustration) or claims to be able to orchestrate an extraordinary event (‘ow mowpheth – to provide a show of power that elicits awe), (Dabarym / Words / Deuteronomy 13:1) and even if the signs and wonders occur, coming to fruition (wa bow’ ha ‘owth wa ha mowpheth – and should it be realized), which he has spoken about to you (‘asher dabar ‘el ‘atah), but he says (la ‘amar), ‘Let’s choose to go after (halak ‘achar – let’s live for and be guided by (qal imperfect cohortative)) different and additional gods (‘elohym ‘acher) which you have not known (‘asher lo’ yada’ hem – which you were unfamiliar and unaware (qal perfect)) and let’s allow ourselves to be coerced and compelled into serving and worshiping them (wa ‘abad hem – let’s minister on their behalf (hofal imperfect – let’s subject ourselves to relinquishing our freewill such that we are continually forced to be indentured to them and reduced to servitude)),’ (Dabarym / Words / Deuteronomy 13:2) you should not listen (lo’ shama) to the words (‘el dabar) of that particular prophet (ha naby’ ha huw’ – who claims to have received revelations from God), healer, or dreamer (‘ow ‘el chowlem ha chalowm ha huw’ – or to the one who promises to cure what ails you and restore your health through some altered state of awareness, vision, or communication).

Indeed (ky), Yahowah, your God (Yahowah ‘elohym ‘atem), wants to learn the truth about you (nasah ‘eth ‘atem – is desirous of knowing whether you can be trusted such that He is aware of who must be uprooted and displaced), in addition to knowing (la yada’ – to reveal and understand) whether there is some affirmation that you (ha yesh ‘atem) love (‘ahab ‘eth – you desire having a close personal relationship with) Yahowah, your God (Yahowah ‘elohym ‘atem), with all of your heart (ba kol 615lebab ‘atem – in all of the ways you think, including your motivations and ambitions) and with all of your soul (wa ba kol nepesh ‘atem – with the entirety of your personality, character, aptitude, and attitude).’” (Dabarym / Words / Deuteronomy 13:3)

For the past nineteen centuries, a procession of acclaimed rabbis has professed to have spoken for God. They have interpreted His message in some of the most jaundiced ways, claiming to heal while actually condemning. Inexplicitly, millions of Jews have been defrauded by their signs and wonders, holding those deceiving them in high esteem – revering these men above all others. And yet, there has been no trace of Yahowah in their Talmud, Mishnah, or Zohar, not in their Temples, Synagogues, or rhetoric. Nor love.

You should not listen to those who have failed this test. Judaism has become their god. They do not know Yahowah. They are all pomp and ceremony without heart and soul. The religion has been so abusive, Jews have become Stockholmed by their rabbis.

There is a better choice…

“‘You should genuinely and continually journey through life (halak – you should consistently walk, traveling and going about (qal imperfect)) following after Yahowah, your God, without hesitation or equivocation (‘achar Yahowah ‘elohym ‘atem – pursuing Yahowah, who is God, without delay or lingering).

And it is Him that you should respect, even revere (wa ‘eth huw’ yare’ – and be in awe of Him, honor your relationship with Him), while consistently observing (wa ‘eth shamar – closely examining and carefully considering, indeed focusing intently upon) the instructive conditions of His relationship agreement (mitswah huw’ – His terms and directions associated with His covenant, pondering the implications of His authoritative teaching, guidance, and 616instructions; from my – to contemplate tsawah – the terms and conditions of a relationship).

And to His voice (wa ba qowl huw’ – to what He has to say), listen (shama’ – hear, paying close attention (qal imperfect)).

You should consistently work with Him (wa ‘eth huw’ ‘abad), and to Him (wa ba huw’) enthusiastically and continually cling, staying close (dabaq – enjoy and remain in a personal relationship).’” (Dabarym / Words / Deuteronomy 13:4)

We can trust Moseh’s advice in this regard. He not only knew Yahowah better than anyone, but he also had successfully relied upon Him to liberate his people.

Communicating through Yahowah’s Towrah, Moseh | Moses provided a single criterion to ascertain whether someone claiming to speak for Yahowah should be trusted – and that was whether that individual coerced and compelled others to worship unfamiliar gods. Then he expressed the means to keep us from falling prey to religious edicts – observe the Towrah and listen to God, being particularly focused upon the terms and conditions of the Covenant. The intent is to love and respect Yahowah, as our Father, forsaking all others.

And now, Moseh is making us aware of the deadly consequence of a false prophet and how we should respond to them…

“‘Therefore, that person who claims to have spoken for God (wa ha naby’ ha huw’), or who says that they have received Divine revelations (‘ow chalam ha chalowm ha huw’ – someone who has a dream, even someone who promises to restore you to health), must die (muwth – will be put to death (hofal imperfect – will be forced to endure an ongoing and oppressive absence of life)).

617This is because (ky) the words he has spoken (dabar – the statements and messages he has conveyed) are rebellious (sarah – are overtly hostile, presumptuous and revolting, an apostasy brandished) against (‘al – over and above) Yahowah (YaHoWaH), your God (‘elohym ‘atem), who brought you out, descending to serve by withdrawing you (ha yatsa’ ‘eth ‘atem – who extended Himself to remove you), from the realm (min ‘erets – out of the nation) of religious and political persecution (Mitsraym – the Crucibles of Oppression), redeeming and ransoming you (padah ‘atem – freeing and releasing you) from the house of slavery (min beyth ‘ebed – from having to work to survive).

He is trying to seduce you, enticing you (nadach ‘atah – scattering you), from the way (min ha derek) which, for the benefit of the relationship (‘asher), Yahowah, your God (YaHoWaH ‘elohym ‘atah), directed you to walk (tsawah ‘atah halak – instructed you to travel) with Him (ba huw’).

As a result (wa), you should remove, purging (ba’ar – you should expunge such that it ceases to exist), this evil fellow countryman (ha ra’ – this wicked immorality, this impropriety and hindrance to the relationship which is so vocal within the community) from your midst (min qereb ‘atah).” (Dabarym / Words / Deuteronomy 13:5)

And yet, it is to their evil fellow countrymen that the religious listen. Rather than purge Judaism from their midst, Jews have expunged Yahowah.

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