49An Introduction to God
Mitswah
…Instructions
2
Mala’kah | Spiritual Counselor
Instructions…
What follows is a treatise on the Sabbath, on our relationship with our Heavenly Father and Spiritual Mother as well as how to behave spiritually and morally. On the Second of the Two Tablets Yahowah wrote the following Seven Instructions beginning with:
“Remember (zakar – actually recall, bring to mind and genuinely reflect upon, recognize and mention, be reminded of and proclaim, earnestly and intensely memorializing (qal infinitive absolute)) that the Shabat (‘eth ha shabat – that this, the seventh day, the period of reflecting on the relationship at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich) day (yowm – time) is set apart to approach Him (la qadash – is separated unto Him for purifying and cleansing and thus special to Him (piel stem – where the object, Yahowah, is engaged and acts in response to the subject’s (our) willingness to set this day apart and infinitive construct – serving as a verbal noun)). (Shemowth / Names / Exodus 20:8)
Six (shesh – speaking of that which is bleached white or adorned in fine linen (also the number of man created on the sixth)) days (yowmym – periods of time) you should actually and continuously work (‘abad – you should engage in ongoing labor, working for oneself or another, expending the energy to be productive at your job (qal stem – 50denoting a literal interpretation and imperfect conjugation – which speaks of that which is ongoing)), and (wa) choose to act upon while time permits, genuinely engaging in (‘asah – express your own freewill to prepare and accomplish what you can do at this time, capitalizing upon and advancing, doing and profiting from this brief moment from (qal stem – addresses genuine relationships, perfect conjugation – denoting actions which are complete and have been accomplished at some point in time, and consecutive mood – conveying volition)) all (kol – the entirety of) your service with the Spiritual Messenger (Mala’kah ‘atah – your usefulness communicating on behalf of the Maternal Heavenly Representative, working alongside the Spiritual Counselor, making informative announcements on behalf of God’s envoy; the feminine singular form of mal’ak – the maternal representation of God’s message and spirituality, serving humankind as a heavenly representative dispatched to inform, protect, and guide). (Shemowth / Exodus 20:9)
But (wa) the seventh (shaby’iy – the solemn promise which fulfills and satisfies, abundantly enriching those who listen and are observant of the role of the seven; from shaba’ – to take an oath and make a sworn promise to fulfill, completely satisfying, providing an abundance of enriching benefits) day (yowm – period of time), the Shabat (‘eth ha shabat – the seventh day, the period of reflecting on the relationship at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich) is to approach (la – is for drawing near, associating with and moving toward) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah).
51You should not continuously engage in (lo’ ‘asah – you should not habitually act out, consistently preparing or producing, nor should you try to actually fashion, accomplish, or constantly do (qal stem imperfect conjugation)) all of (kol) the work of the Maternal Counselor and Spiritual Messenger (Mala’kah – service of the Heavenly Envoy; feminine singular of mal’ak – the ministry and mission of the Spiritual Envoy, the labor of God’s maternal manifestation and presence) yourself (‘atah), your son (ben), your daughter (bat), your male and female servants and staff (‘ebed wa ‘amah – your employees and those men and women who work for and with you), your means of production (bahemah – your animals and beasts of burden) as well as (wa) those visitors (ger – foreigners) who relationally (‘asher) are in your home or on your property (ba sha’ar – are inside your doors or gates; from sha’ar – to think and be reasonable). (Shemowth / Exodus 20:10)
For, indeed (ky – because), in six (shesh – symbolic of mankind being bleached white and purified on the sixth) days (yowmym), 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) acted and engaged, preparing and producing everything associated with completing (‘asah – totally fashioning, instituting, advancing, accomplishing, doing, celebrating, and attending to the full extent of (qal stem perfect conjugation)) the heavens (‘eth ha shamaym – the spiritual realm), and the earth (wa ha ‘erets – the material world), and the waters (wa ha yam), and all (kol – everything) which relationally (‘asher) is in them (ba hem).
Then (wa), He became completely settled spiritually (nuwach – He was satisfied after settling all unresolved issues by way of the Spirit (nuwach is related to ruwach – spirit)) during (ba) the Almighty’s seventh 52(ha shaby’iy ‘al – God’s solemn promise which fulfills and satisfies those who listen and are observant of the role of the oath of the seventh) day (yowm).
Therefore (ken – consequently, this is true and correct), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) blessed and adored (barak – knelt down and lowered Himself, offering a greeting along with an opportunity to meet, favoring (piel perfect)) everything associated with this day (‘eth ha yowm), the Shabat (‘eth ha shabat – the seventh day, the period of reflection at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath in association with this means to satisfy and enrich), setting it apart (qodesh – separating it from that which is common, ordinary, and popular, making it special, dedicating it to separation, cleansing, and purifying).” (Shemowth / Names / Exodus 20:11)
This is one of the rare incidences where the title Shabat is considerably more important than the verbal form of the word, especially in Yah’s lexicon. Therefore, we should rightly question whether the “rest and reflect, cease and desist” connotations of the verb shabath apply to the noun. If so, in addition to taking the day off from your job, we should strive to be inactive. If not, we should focus on the insights we can glean from shaba’, the root of shabat, which means both “promise” and “seven,” to “fulfill” and “satisfy,” even “abundantly enrich.”
In this light, as we consider the role of the Shabat during the Miqra’ey | Invitations to be Called Out and Meet with God, we will discover that Shabat is routinely used as a verbal noun. And this means that the Shabat must be actionable and thus active. In the single most identifying and controlling aspect of Judaism, the Shabat, the religious have it wrong. They have conjured a thousand ways to do 53nothing and haven’t a clue as to how to properly celebrate the Covenant relationship.
We have been asked to follow Yahowah’s example, enjoying the seventh day by remembering to reflect upon the promise He has made to us, and subsequently fulfilled, to settle our debts. Since God, in conjunction with His Son and the Set-Apart Spirit, has resolved every issue which would otherwise separate us, it is appropriate that we do not attempt to replicate what they have already accomplished and fulfilled. Considering the magnitude of what occurred on the Shabat of UnYeasted Bread in 33 CE so that we might enjoy being among the Bikuwrym / Firstborn Children the following day, it is not too much to ask.
While a superficial reading of this instruction seems to ask that we refrain from working on the Shabat, the deeper spiritual message is that Yahowah has promised to bring us into His home and save us so long as we rely on Him to do His job. And that is why Yahowah told us that “the Shabat day is set apart to approach Him.”
There are some essential aspects of qodesh which are seldom considered. And this is because English Bibles routinely ascribe the religious concept of “sacred” or worse, “holy,” to qodesh, thereby misleading believers.
First, qodesh affirms that the Shabat (it can also be transliterated as Shabath) is “set apart.” “Set apart from what?” is the obvious question. The answer is that it is separate and distinct from the common things of man such as religion and politics, militarism and economics, conspiracy and culture. This is important because the purpose of the Covenant is to set us apart from mankind’s corruptions, from death and destruction, and unto God.
Therefore, the Shabat is the antithesis of anything which is popular or ordinary such as religious beliefs, national politics, shows of patriotism, economic activity, 54military endeavors, societal customs, and the promotion of conspiracies. Qodesh thereby encourages us to distance ourselves from all of these things. And in this regard, Yahowah is reiterating essential aspects of the requirements to participate in His Covenant.
Second, the Ruwach Qodesh is the Set-Apart Spirit, the Maternal aspect of Yahowah’s nature. Qodesh makes us aware that the Spirit is part of Yahowah, set apart from Him.
The third seldom considered benefit of the Shabat is directly related to the previous two. Qodesh reveals that it “serves to cleanse and purify us” from the corrupt and pervasive nature of religion so that we can approach Yahowah.
As with almost everything Yahowah reveals, there is more to the First of Seven Instructions God etched in stone on how to live our lives than initially meets the eye. In this regard, the Shabat is about “nuwach – relying upon the Spirit” because God wants us to realize the role He plays in our salvation. While we must act and engage to benefit, it is His actions which make the advantages possible.
Yahowah accomplishes this merciful result by way of “nuwach – spiritually settling and satisfying” our debts so that, “reconciled,” we might become “qodesh – set apart” unto Him. This, in turn, enables our Heavenly Father to “nuwach – settle us spiritually” in His home. This is among the reasons everything which is important to God is “qodesh – set apart,” including the Shabat and Miqra’ey, Ruwach Qodesh, the Towrah and its Covenant, Yisra’el and Yahuwdah.
When it comes to our existence, and to life itself, God has a plan, one which He has and will continue to follow, and one which He wants us to understand. It is based upon six, which is symbolic of man, who was created on the sixth day, in addition to God, who is one, equaling the perfect 55result, represented by the promise of seven. For example, there are seven Invitations to be Called Out and Meet with God, six steps we must follow to enter God’s home: Passover, UnYeasted Bread, Firstborn Children, the Promise of Seven, Trumpets, and Reconciliations. Collectively, these six steps lead to Shelters, the seventh Festival Feast, where we camp out with our Heavenly Father.
And lest we forget, by proclaiming the importance of observing the Shabat, God has once again placed Himself in conflict with the world’s two most popular religions: Islam and Christianity whose adherents pray and worship on Friday and Sunday. So, I ask you: why do you suppose the founders of these religions collectively thumbed their noses at God’s instructions by selecting days on either side of the Shabat? The answer, while unpopular, is obvious: Muhammad and Paul were so opposed to God that they routinely contradicted Him.
Do not be swayed by the Christian myth that we “should worship God every day, making Sunday as good as any other.” God not only does not want to be worshiped, there is but one day, at the exclusion of all others, set apart to focus on our relationship with Him. The Babylonians, Assyrians, Egyptians, Greeks, and Romans worshiped their sun gods on Sunday which is why Sunday Worship and Easter Sunday were mandated by the Roman Catholic Church in direct conflict with Yahowah’s instructions. There is absolutely no justification for either in any of the words Yahowah inspired men to scribe on our behalf.
But this leads to another question: do the billions of Muslims and Christians who thoughtlessly rush into mosques and churches on Fridays and Sundays without resolving this conflict believe God is capricious (and thus unreliable) or that God has given religious clerics the authority to contradict Him? Or has their faith preempted thinking?
56Additional insights can be gleaned by those who go back in time and view the picture painted by the Ancient-Hebrew alphabet with which these instructions were originally inscribed. Shabat, written as שַׁבָּת by the Masoretes, and as by Moseh, begins with the letter, Shin. It was represented pictorially by teeth and symbolized language and words, instructions and directions, biting and, thus, separation in addition to nourishment. Affirming the central aspects of this legacy, “shama’ – listen” and “shamar – observe” both begin with the letter, Shin.
The second letter, Beyth, was depicted by a graphic representation of a sheltered enclosure or dwelling place. It symbolized being part of a family protected inside of a home. Even today, beyth means “family and home,” and beryth, which is derived from it, is the title of Yahowah’s “Family-Oriented Covenant Relationship.”
The final letter in shabat, Taw, was conveyed in Ancient Hebrew using an upright pillar with a horizontal support beam. It conveyed the idea of supporting and enlarging a tent, especially the Tabernacle, and of posting a sign. It also represented a doorway in addition to a mark, a signpost, and a signature. And since the Taw and Theth were once indistinguishable, if the final letter was written originally as a Theth, Yah’s Shabat promise unequivocally bears His signature – His mark and sign placed inside of a protective enclosure. Therefore, the letters which form shabat convey instructions regarding the doorway which provides access to God’s home, to being part of His Family, to bearing His signature and to being sheltered and protected.
Looking even more closely, there is a subtlety with potentially profound implications provided by the imperfect conjugation applied to “‘abad – work and labor,” making it ongoing. Then with the perfect conjugation shading the meaning of “‘asah – act and engage,” this 57becomes a completed action. Yahowah has no issue with us “continuing to work” on behalf of our families on our time – six days a week. But He wants us to recognize that, once we “act upon the totality” of His Shabat promise, “nothing more needs be done.” Once we “embrace” the work of Dowd’s soul and the work of the Set-Apart Spirit (especially on Pesach and the Shabat of Matsah), our debts are completely and totally settled. And that is why ‘asah is the only volitional verb scribed on these tablets. Relying upon God’s service is subject to our freewill. We can choose to be religious and forego access to this relationship – albeit not the brightest of choices.
The idea of Yahowah working with His Son to settle our debts is reinforced by barak in the concluding line. On the Shabat of UnYeasted Bread, Dowd’s soul entered She’owl to favor us in the most courageous expression of true love. Acceptance of his sacrifice is what sets us apart from the corrupting ways of man.
In that we have already addressed the fact that these Ten Statements are recorded in Dabarym / Deuteronomy 5 in addition to Shemowth / Exodus 20, there is a remarkable insight in Moseh’s presentation of what he saw God write. Dabarym 5:15 reveals: “You should remember that you were a slave in the land of Egypt and Yahowah, your God, brought you out with a mighty hand, by an outstretched strong arm, with a protective shepherd, and by way of the sacrificial lamb; therefore, Yahowah, your God, appointed and instructed you to act upon and engage in the Shabat day.”
This is interesting because it gives us something profoundly important to think about on this day – and that would be Yahowah’s instructions regarding walking away from the crucibles of religion and government, military and economic oppression, and how this principle is manifest throughout the Miqra’ey. But it also reveals that Passover was observed beginning on what we now call a Thursday 58evening in Mitsraym, just after sunset. Then right after midnight, Pharaoh, after losing his firstborn son, sent the Yisra’elites away in great haste – affirming that the long walk away from dying in Mitsraym to living in Yisra’el began before the sun rose in the early morning hours of what we would now call Friday, such that by sundown at the end of the day, they could observe Matsah on a Shabat – celebrating their newfound freedom. It also means that the Children of Yisra’el spent the Shabat of the Exodus with Yahowah walking away from slavery. And that not only negates the notion of inactivity on this day, but it also reveals that we can spend this day walking with our Heavenly Father.
This is the same weekly sequence that played out in 33 CE when Dowd fulfilled the promise of the Pesach Lamb. His body had served its purpose, Dowd’s soul was free to enable the perfecting result of UnYeasted Bread on the Shabat. As a result, we can conclude that Yahowah wants us to see Him as He is, as the Savior and Liberator of those who engage and act upon His instructions.
Therefore, not only does the sequence of days match between the physical enactment and the spiritual fulfillment of Pesach, with Matsah falling on a Shabat, we now have a direct correlation between the Shabat and walking away from all forms of human subjugation. In addition, this expanded presentation of the First Instruction on the Second Tablet serves to correlate the Shabat with the Miqra’ey. Now, there is something to rest and reflect upon!
Since Yahowah provided such a wealth of Instruction regarding the Seventh Day, let’s review His guidance before we press on…
“Remember and genuinely reflect upon, recognizing that the Sabbath, which is the seventh day, is set apart to approach Him.
59Six days you should actually and continuously work, laboring for oneself or another, expending the energy to be productive at your job, and then choose to act upon while time permits, all of your service communicating with the Spiritual Messenger and Heavenly Counselor.
But the seventh, representing the solemn promise which fulfills and satisfies, abundantly enriching those who listen and are observant on this day, the Shabat, the period of reflection at the end of the week, is to approach Yahowah, your God.
You should not continuously engage in all of the work of the Mala’kah | God’s Heavenly Representative and Spiritual Messenger, yourself, your son, your daughter, your male and female servants and staff, your means of production, as well as those visitors who relationally are in your home or on your property.
For indeed, in six days, Yahowah acted and engaged, preparing and producing everything associated with completing, celebrating and attending to the full extent of the heavens, including the spiritual realm, and the earth, along with the entire material world, even the waters, and all which relationally is in them.
Then, He became completely settled spiritually during the Almighty’s seventh day. Therefore, Yahowah blessed and adored, offered a greeting along with an opportunity to meet, favoring everything associated with this day, the Shabat, setting it apart, separating it from that which is common, ordinary, and popular, making it special.” (Shemowth / Names / Exodus 20:8-11)
60Having considered the First of the Seven Instructions God etched in stone, we find that the Six which follow are ordered according to their significance. This realization is suggested by the very next word God wrote: kabed – meaning “significance.” The Hebrew verb, which is habitually translated as “honor” in the context of this instruction, literally means “heavy or weighty.” And yet, while kabed and its derivatives appear many times in the Towrah, Prophets, and Psalms, there are only two passages, both in Shamuw’el, where it can be translated as such.
On all other occasions, we must render kabed symbolically using phrases such as: “very significant, awesomely impressive, great, massive, enormous, valuable, beneficial, worthy of respect, honorable, or weighty in the sense of something which is especially important to consider carefully.” Therefore, with kabed, we are being alerted not only to the relative significance of the following Instruction but, also, to God’s proclivity for symbolism.
From this perspective, the Second of Seven Instructions provides the following spiritual insights:
“You should choose to carefully consider, view as worthy, enormously valuable, extremely significant, and highly enriching (kabed – of your own volition elect to distinguish, respect, esteem, and honor, perceiving as awesomely impressive, tremendously relevant, extremely great, and extraordinarily important, even glorious so as to be abundantly enriched and empowered to a very high degree (written in the piel stem revealing that our Heavenly Father and Spiritual Mother are influenced by and respond to our perceptions of them, and in the imperative mood which expresses either a command, an intent, or an exhortation in the second person which is subject to volition)) accordingly the symbolism of (‘eth – that which is represented by and in accord with; from ‘owth – as a miraculous sign and distinguishing symbol based upon 61your consent to an agreement with) your Father (‘ab – biological, adoptive, or heavenly father) and (wa) that which is represented by your (‘eth – that which is represented by and in accord with; from ‘owth – as a miraculous sign and distinguishing symbol based upon your consent to an agreement with) Mother (‘em – biological, adoptive, or spiritual mother) for the purpose of (lama’an – for the intent and sake of, in view and account of, and in order to achieve) continuously lengthening (‘arak – enabling My desire to elongate and always prolong, growing and continuing (written in the hifil stem, imperfect conjugation, and paragogic nun ending which, like the cohortative, expresses volition in the first person)) your days (yowmym ‘atah) upon (‘al – on the) the land (ha ‘adamah – the ground or earth; feminine of ‘adam the name of the first man created in God’s image with a neshamah – conscience) which relationally and as a blessing (‘asher – to reveal the narrow, correct, beneficial, joyful, and straightforward steps to walk along the path to get the most out of life) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), your God (‘elohym ‘atah), is actually giving to you (nathan la ‘atah – is literally producing, providing, allowing, granting, and genuinely bestowing to you as a gift and for you to approach and draw near (qal participle)).” (Shemowth / Names / Exodus 20:12)
Reinforcing the realization that this Instruction differs from the four statements which have preceded it, this is the first and only time one of the verbs Yahowah etched in stone was scribed in the imperative mood. It thereby sets the guidance God is providing apart from the other things He has conveyed. By using the imperative, our Heavenly Father revealed that He wants us to exercise our own freewill and choose of our own accord to engage in a family-oriented relationship with He and His Mala’kah | 62Spiritual Counselor – the Ruwach Qodesh | Set-Apart Spirit who is our Heavenly Mother.
The imperative mood is the only form of Hebrew grammar capable of expressing a command – although it more typically conveys an intent or exhortation because it is the mood of volition – conveying the freedom to choose in the second person. And that means that while this, the Fifth of the Ten Statements Yahowah wrote upon the Two Tablets is the only one with even the potential to be considered a “commandment,” it is actually the one most subject to freewill. By using the imperative mood in association with kabed, Yahowah is “encouraging us to choose to value and respect” the familial nature of His Covenant. It is His desire, but it is our choice. It is His intent, but the option is all ours.
There is nothing more fundamental to the Covenant than a child’s relationship with his or her parents. And it is from this perspective that the Covenant is properly understood.
In this statement about our Father and Mother, the supposed “Commandment” least comfortable being rendered as a command, Yahowah interjects His role as Father, the Spirit’s role as Mother, and our role as children in His Family-Oriented Covenant Relationship. Among the countless reasons to fall in love with Yah, this may not be leading the parade, but the way this is worded is nonetheless an important part of the chorus. Sure, it is a subtle thing, but so are many of the best things in life.
But that is not the end of the grammatical treasures. The second verb, “‘arak – to lengthen” which conveys the “lama’an – purpose” of “kabed – choosing to consider and respect” our Father and Mother, was presented using the hifil stem. This means that the subjects of the verb, our Heavenly Father and Spiritual Mother, cause the object, “yowm – our days,” to participate in the action – prolonging 63them – as a secondary subject. Or more simply stated: When we revere and respect, properly valuing our Heavenly Father and Spiritual Mother, we are afforded an elongation of days, and thus, eternal life.
Reinforcing this, Yahowah presented ‘arak using the paragogic nun which, like the cohortative, is a first-person expression of volition. This tells us that it is God’s desire that we choose to value our Heavenly Father and Spiritual Mother because this enables Him to do what He wants, which is to lengthen our days – making us eternal. But while it is His intent for us to view our participation in the Covenant this way, the choice which facilitates our adoption is ours. That is the essence of Yahowah expressing His will while not imposing it.
Even more than this, the hifil stem suggests that eternal life is a derivative or subset of God’s nature, intent, and purpose. This thereby connects Yahowah to life, and life to the Covenant, while revealing that choice is the avenue to both.
All of this prompts us to consider the prime directive – the Covenant – from God’s perspective. He would find no pleasure in extending the lives of those who find no pleasure in spending eternity with Him. An extension of life must be a byproduct of the relationship. It is the Covenant first, salvation second. We must first come to know Yahowah and understand what He wants. If we find Him desirable and His Covenant acceptable then, and only then, should we embrace it.
Since Yahowah etched ‘arak in stone using the imperfect conjugation, we discover that the “lengthening and prolonging” is not finite but is, instead, infinite – unfolding throughout time. The effects are ongoing and continuous throughout the whole fabric of time. And that means God is speaking of eternal life.
64Recognizing that these instructions are listed in order of their relevance, and that kabed is, in itself, a symbolic term, as is ‘eth (the contracted form of ‘owth which is the Hebrew word for symbolism), this is one of many times where we are actually compelled to consider a verse metaphorically – making this Instruction an especially relevant one to analyze at this juncture.
As we dive deeper into this Instruction, seeking to understand it, remember that on the First Tablet Yahowah wrote that fathers would bring harm upon their own children by corrupting His testimony. Therefore, “carefully considering and respecting” what one’s human parents have to say would be counterproductive in this context.
Further, our biological parents are seldom “awesomely important” or “enormously great,” and never “glorious.” Moreover, it would be extraordinarily unlikely that “honoring” our parents would add so much as a single day to the length of time most of us will spend in Yisra’el – which is the only land given to anyone by God.
The implications of this observation are further underscored by the fact it would be another forty years before just two souls in this original audience would cross the Jordan River, entering the Promised Land. By excluding most of them, while also limiting the time the few who made the crossing would spend in Yisra’el, we are compelled to consider the spiritual intent of these words because a superficial interpretation of this instruction does not lead to a rational result.
To more completely appreciate the spiritual meaning of this divine prescription for living, let’s consider the graphic symbols Yahowah used to write the most telling words in this Instruction. “Father,” from ‘ab, was written Aleph Beyth , the initial characters in the Hebrew alphabet – and indeed the origin of the English word. When we say “alphabet,” we are essentially saying “father.” The 65 Aleph was originally drawn in the form of a ram’s head which was symbolic of “power, might, leadership, and authority” as well as “being part of the flock.” A ram represented the “ability to perform, doing whatever work was required.” It implies that Yahowah wants to be one with His sheep, living with them while guiding and protecting them.
In Ancient Hebrew, the Beyth was shaped to depict the floor plan of a tent enclosure – one with a single entrance. It was symbolic of “entering a home and being protected within a shelter, being part of a family and living in a house.” We may thus infer that the “ – Father” being represented in this exhortation is the “Mighty One with the power and authority to build His home, doing the work required to lead His Family inside, sheltering them” so that they come to live with Him in the Promised Land.
The Hebrew word “‘em – Mother” begins the same way with the Aleph conveying all of the power, authority, and capability symbolized by a ram’s head. But this time, it is combined with the Hebrew letter, Mem , which was originally drawn to depict the “life-giving, sustaining, and cleansing properties of water.” The character was drawn to depict waves upon the sea. So, we may conclude that the “– Mother” depicted in this Godly instruction, who has the “power to impart life, the ability to sustain it, and the will to do whatever is required to cleanse Her children, perfecting them,” is: Our Spiritual Mother.
For those who may be thinking that I’m overreaching here by referring to the symbolism inherent in the ancient Hebrew letters Yahowah actually etched in stone, you may find it comforting to know that, of the eight Dead Sea Scroll parchments, written in Ancient and Paleo Hebrew, seven of the eight were from Towrah scrolls – which is where Yahowah’s Instructions are found. And as we shall see as we dig deeper into God’s revelation, almost every 66Hebrew word, name, and title, including His own, are most easily and effectively understood when we consider the alphabet originally chosen to represent them.
In this light, while most people are comfortable envisioning God as our Heavenly Father, relatively few are open to the realization that the Set-Apart Spirit (errantly depicted as the “Holy Spirit” or, worse, the “Holy Ghost”) is Maternal. And yet, in Bare’syth / Genesis 1:27, Yahowah unequivocally revealed: “So, God created ‘Adam in His image (tselem – resemblance, pattern, and model). In the image (tselem) of the Almighty, He created him. Male and female, He created them.” God, therefore, in addition to being paternal, has a maternal nature.
When we consider the ways He manifests and describes Himself, as our “’ab – Father” and in the form of the “ruwach qodesh – Set-Apart Spirit,” we find that one of the titles is masculine and the other is feminine. Moreover, in keeping with the alphabetic symbols which comprise “ – Mother,” ruwach, a feminine noun, is defined as the “breath of life.” It is directly associated with ruwah which means “to be completely covered and saturated with water.” Further, while the primary meaning of qodesh, the adjective which describes the Spirit’s nature, is “set apart,” it also conveys the idea of “purifying and cleansing” someone or something so that they appear perfect in Yahowah’s presence, further associating ’s etymology.
It is also interesting to note that Yahowah’s name is feminine, as is God’s “beryth – Covenant” and “towrah – Teaching.” Yahuwdah is feminine as is Yisra’el. Four of the Miqra’ey are feminine as well: Matsah, Shabuw’ah, Taruw’ah, and Sukah. Pesach is masculine because the Lamb is male. And Bikuwrym is masculine because the Firstborn Child was a son. I suspect that Kipurym is also a masculine noun because it denotes the day Yahowah will return.
67Two final thoughts for those who might still cling to the notion that God is telling us to honor our birth mother and father as opposed to our Spiritual Mother and Heavenly Father: First, speaking to Yisra’el through the prophet Howsha’ / Hosea, Yahowah said: “Rebuke (rib – quarrel in a state of hostility, be in opposition and contend with) your mother, bring a lawsuit forth to prosecute her: for she is not my wife, neither am I her husband.” (Howsha’ / He Saves / Hosea 2:2) Their mothers, like their fathers, had corrupted and ignored Yah’s advice, and they had chased after false gods and goddesses, particularly “Ba’al – the Lord” and “‘Asherah – the Blessed.” They were leading their children astray. And in particular, their decision to worship ‘Asherah as the Queen of Heaven was something God found repulsive.
Since it is relevant, if I might indulge your patience a bit longer, in the same prophetic book we referenced a moment ago, we find: “My people (‘am) are destroyed and they will perish (damah – they are cut off and will cease to exist (niphal perfect – telling us that the people have actively participated in their own absolute demise)) because of (min – from) a lack of understanding (bely – corrupted information, inadequate knowledge, and deficient discernment).
Indeed, because (ky) you (‘atah) have totally avoided and rejected (ma’as – have spurned and despised, literally refused and disdained (qal perfect – revealing that the avoidance was complete at this time and the rejection was literal)) knowledge and understanding (da’ath – information and discernment), so then (wa) I will consistently reject and avoid you (ma’as – I will actually dissociate from you and will rebuff you (qal imperfect)) from serving as authorized officials (kahan – from acting as counselors, ministers, and emissaries) on My behalf (la – for Me).
68Since (wa) you have continually ignored (shakah – you have consistently overlooked and literally forgotten, you have lost sight of the significance of and responded improperly to (qal imperfect consecutive)) the Towrah | Teaching of your God (Towrah ‘elohym – your God’s Instruction, Guidance, and Direction), I also (‘any gam) will consistently ignore your children (shakah ben – I will overlook your sons, forget about your children, and view them as worthless).” (Howsha’ / He Saves / Hosea 4:6)
Those who neglect Yahowah’s Towrah Instructions are dissociated from Him. But more than this, by doing so, parents dissuade their children from developing a relationship with God.
The tendency of a child to adopt and respect their parents’ religion is the cause of this predicament. “So, as (ka) they grew and became more powerful (rabab – they became more numerous and influential), all the more (ken) they missed the way (chata’ – they erred, retreated, and went in the wrong direction).
They exchanged (muwr – substituted) their reputation and reward (kabowd – their honor and respect, their glorious manifestation of power, status, and forthcoming abundance) for (ba) shame (qalown – dishonor and disgrace, ignominy and infamy). (Howsha’ 4:7)
They feed upon (‘akal) the wrongdoing and misguided beliefs (chata’th – the iniquity and propitiations, the errant ways and sinful offerings) of My people (‘am – My family).
And so (wa) therefore (‘el – accordingly), their perverse distortions (‘awon | ‘aown – their errant perversions and corruptions, their tendency to twist and distort) mislead and beguile (nasha’ – sweep away, deceive, and indebt) their souls (nepesh). (Howsha’ 4:8)
69And so (wa), it will come to be (hayah – it was, is, and will be) as with (ka) the people (ha ‘am), so as with (ka) the ministers (kohen – the priests who officiate).
I will consider and record (wa paqad – I will impute and reckon) their ways (derek – their conduct and way of life) against them (‘al). And (wa) their deeds and practices (ma’alal – their actions and activities), I will turn upon them (shuwb la – I will return to them, paying them back for what they have done).” (Howsha’ / He Saves / Hosea 4:7-9)
If we were looking for additional assurance that we are not to honor the ways of our human parents but, instead, our Heavenly Father and Spiritual Mother in association with the Towrah and its Covenant, we have it now. This teaching sheds considerable light on the Second Instruction as well, affirming its spiritual perspective.
By taking our time and considering all reasonable possibilities, by evaluating each pertinent clue, we discover that highly valuing our Heavenly Father and Spiritual Mother secures the initial benefit of the Covenant: eternal life. By carefully considering what God reveals about parenting His children, by seeing God as awesome and wonderful, and by valuing God’s guidance, our days can be elongated, continuing forever, enabling us to live in the Promised Land, itself serving as a metaphor for Heaven. And therein is the symbolic meaning behind this statement as well as the only rational interpretation of the Second of Seven Instructions.
The preceding insight into what is expected of us if we want to become a child of the Covenant explains why the Godly directive regarding our Heavenly Father and 70Spiritual Mother was more vital than the next Instruction. So now in the prioritized order of things, this is what follows the Second Instruction scribed on the Second Tablet...
“You should not kill on an ongoing basis (lo’ ratsach – you should not make a practice of taking the life of another whether by accident, revenge, manslaughter, premeditation, assassination, governmental execution, military slaughter, or murder (qal imperfect)).” (Shemowth / Names / Exodus 20:13)
Just two words long, this is the Third of Seven Instructions. God does not want us to make a habit or practice of killing. And yet, by ignoring or, worse, by corrupting and twisting, Yahowah’s Towrah, many commit spiritual murder, foreshortening their own lives in an act of suicide, while annihilating those of their children. God is imploring us not to do that.
We would be remiss if we didn’t resolve an issue which has become the subject of many heated debates. Those who say that God asked us not to commit “murder” are correct, but so are those who insist that He instructed us not to “kill.” There is no distinction in Hebrew between “killing” and “murdering,” in “taking the life of another.” The Hebrew word, ratsach, can be translated either way.
Ratsach is used in Bamidbar / Numbers 35:11 to address those guilty of unpremeditated and accidental killings, and thus of committing manslaughter. Then in Bamidbar / Numbers 35:27, ratsach shows someone killing as an act of revenge. In Melekym / 2 Kings 6:32 ratsach is used in association with a politically inspired assassination. The ramifications of this are significant, especially, as one considers what soldiers are asked to do in religiously and politically inspired wars.
More interesting still, ratsach is deployed metaphorically in Yowb / Job 24:14, giving additional 71credence to the idea that this Instruction has spiritual implications. This notion is further underscored in Howsha’ / Hosea 6:9, where ratsach reveals: “As marauding bands of robbers lie in wait for an individual, the society’s religious officials and spellbinding priests kill in what amounts to premeditated spiritual murder by way of consent; for they act and engage in that which is adulterous and idolatrous, committing heinous crimes.” Yahowah defines such deadly men as despicable religious whores who are prone to incarcerate His people in the next verse.
Also relevant, this instruction was conveyed using the qal stem and imperfect conjunction. This stem not only tells us not to associate with the killing of others but, also, ties the verb’s subject which is us, with the verb’s action, which is refraining from killing. Then by deploying the imperfect, God is telling us that the habit or practice of killing should be avoided, thus dissociating Himself from militaries whose troops are trained to kill and from religious institutions which have robbed men of their souls for countless generations. In the imperfect then, lo’ ratsach says that we “should not continue to foreshorten lives.”
Some may be protesting at this moment saying that Yahowah asked Yahowsha’ ben Nuwn to remove the hosts of religion from the land, killing them once their iniquity had become full. But even here, this was a “perfect” act, not an “imperfect” one, in that Yah’s directions were limited in scope, place, purpose, and time. He has not mandated any “imperfect” ongoing and open-ended, instructions to kill.
Also, to be clear, this act was God’s prerogative, not ours. He alone has that right. Life is His gift. Therefore, to create the environment where the path to eternal life could be known, Yahowah shortened the lives of those whose religion had previously disqualified them. By so doing, 72they would be unable to negatively influence others by discouraging them from embracing His gift.
This next Instruction, the Fourth of Seven, also encourages us to consider its deeper spiritual insights. Like the previous teaching, it was scribed in the qal stem and imperfect conjunction. Yahowah is establishing a pattern – one which reveals that our prior indiscretions, if not ongoing, no longer plague our relationship with our Heavenly Father. This explains how Dowd could slip up from time to time and still have God put it behind them and move on. It is, at least for those of us with a checkered past, a tremendous relief.
It is amazing how big a difference something as simple as a conjugation can make as we assess our standing with God. He is far from the disciplinarian that He is cast as being in Paul’s letters. He isn’t asking or expecting us to be perfect but, instead, knows that we are imperfect. So, He’s focusing on our attitude, encouraging us to act better, to think more clearly, to respond more appropriately to get in the habit of becoming more like Him.
“You should not continue to participate in idolatrous worship or make a habit of taking another’s wife (lo’ na’aph – you should not be unfaithful by being religious and pursuing other gods nor have sexual relations with a married woman).” (Shemowth / Names / Exodus 20:14)
Throughout the Towrah, na’aph is used to explicitly state that men should not take another man’s wife as his own. It is never used to infer that a man can only have one wife or that we shouldn’t have sexual relations with those who are unmarried. There is no edict against being promiscuous either. Further, na’aph is not used to state that a married woman should have only one husband or to restrict affairs with unmarried men. The Towrah is silent on such issues. Therefore, the Towrah’s use of na’aph is 73inconsistent with the way the English word is portrayed today.
But even in the Towrah, the context conveys a much more important and deeper, indeed more relevant meaning. Consider this from Qara’ / Leviticus 20:1-10:
“And Yahowah spoke to Moseh, saying, (Qara’ 20:1) ‘Again you shall say to the children of Yisra’el, “Whosoever of the children of Yisra’el or of the foreigners who live and travel through Yisra’el, who gives of his offspring, and thus of what he sows including his children, unto Molek (the god and king of the Ammonites and Phoenicians), shall die a second death. So, the people of the Land shall assemble to cast vocal aspersions, as if piling up stones. (Qara’ 20:2)
I will set My presence against that individual and will cut him off, separating him, from the core of his people because he has given of his seed, and thus his children, to Molek in order to corrupt My set-apart place while also desecrating and ritually defiling, even profaning, My set-apart name. (Qara’ 20:3)
If the people of the Land make any attempt to conceal, blinding their eyes so as to ignore the individual who has given of his seed, and thus his children, to Molek (the false god and king worshiped by the Phoenicians and Ammonites), who fail to see to it that he is dispatched and perishes, (Qara’ 20:4) then I will be determined to establish My presence against that individual and against his family, and will cut him off and separate those who commit spiritual adultery and religious whoredom, indeed, idolatry (zanah), with Molek from among their people. (Qara’ 20:5)
The soul who turns to or appears before their deceased forefathers in ancestor worship, venerating saints, or contacting familial spirits via a séance or through mediums or pursues a spiritualist who claims 74to know heavenly secrets or conveys the message of these spirits, who commit spiritual adultery and religious whoredom, indeed, idolatry (zanah) after them, I will place My presence against that soul and will cut him off from among his people. (Qara’ 20:6)
Dedicate yourself to being observant and then different than those who pursue these common and popular practices, thereby being set apart, for I am Yahowah, your God. (Qara’ 20:7)
Again, you should be observant, closely examining and carefully considering the prescriptions and conditions I have inscribed and then act upon them. I, Yahowah, am set apart (and thus not found among the common, popular, or pervasive practices of man). (Qara’ 20:8)
For everyone who slights or diminishes the importance of, or trifling with, his Father or his Mother shall surely die for the reason that he has rebuffed and insulted, maligned and denigrated, his Father and his Mother, and his lifeblood is upon him. (Qara’ 20:9)
Furthermore, the individual who acts inappropriately by taking (na’aph) a man’s wife, improperly desiring (na’aph) his neighbor’s woman, the unfaithful and idolatrous (na’aph) man and the unfaithful and idolatrous (na’aph) woman shall surely die.’” (Qara’ / Called Out / Leviticus 20:10)
Yahowah is announcing His animosity against his people’s propensity to be religious and then stating the consequence of participating in these popular human endeavors. This is not a declaration against adultery, of having more than one wife or multiple girlfriends, or even of a married man or woman having an affair with someone who isn’t married.
75In the prophets, na’aph is also deployed to warn us against engaging in religious affairs with false gods. An example of this is found in Yirma’yah / Jeremiah 3:8-11:
“‘I saw all of the many occasions where, by turning away into apostasy, through abandonment and renunciation, Yisra’el committed adultery (na’aph).
So, I let her loose and I sent her away, giving her a written letter of divorce, thereby cutting ties. And yet, her treacherously deceitful sister, Yahuwdah, showed no respect, and went on to also play the role of an idolatrous religious harlot (zanah). (Yirma’yah 3:8)
It came to be through the voice of her infidelity, idolatry, and whoredom (zanuwth) that she corrupted and profaned, polluting and defiling the Land and thereby committed adultery by engaging in idolatrous worship (na’aph) with stones and with wooden timbers (such as idols and crosses). (Yirma’yah 3:9)
And yet considering all of this, her treacherously deceitful sister, Yahuwdah, has not changed her attitude and returned to Me with all of her heart, her attitude, motivations, and judgment, but instead is a disappointing and deceptive fraud and false witness,’ prophetically declares Yahowah. (Yirma’yah 3:10)
Then, Yahowah said unto me, ‘The attempts at this time to appear righteous and justified of Yisra’el regarding her turning way into apostasy through abandonment and renunciation are more covert and dishonest, even duplicitous and disloyal, therefore, spiritually adulterous, than Yahuwdah.’” (Yirma’yah / Jeremiah 3:11)
Na’aph is used somewhat interchangeably with zanah in both of these citations, albeit we get the sense that the former speaks more about violating the “beryth – covenant marriage vow.” And I suspect that this is what each of these 76instructions has sought to underscore with their focus on our Heavenly Father and Spiritual Mother and with the admonitions that we should not take the life of another or be inappropriately unfaithful.
This is, in fact, the fourth familial reference Yahowah has made. He has spoken of His concern that fathers fail to protect their children, of sons and daughters observing the Shabat, of children considering the full significance of our Heavenly Father and Spiritual Mother so that we might live forever in the place He has provided for us and, now, of being inappropriately unfaithful. These references underscore our Heavenly Father’s affinity for His Beryth | Covenant – a word which is based upon beyth, meaning “family, home, and household.” Yahowah’s Beryth | Covenant is accurately defined as a “family-oriented relationship based upon a marriage vow and protective home environment where God’s children thrive.”
God’s lone objective in creating the universe was to enjoy a loving family. As proof, when the existing universe is replaced, only the children of His Covenant will remain.
The reason this Instruction is important is because, by acting unfaithfully and inappropriately, we shatter symbols dear to Yahowah’s heart: husbands and wives becoming fathers and mothers in relationships akin to marriage to conceive loving families, providing for their children in protective homes, nourishing them.
Once again, by using the qal stem and imperfect conjunction, God is not only telling us not to make a practice of acting in a manner which is destructive of our relationship with Him and especially by being religious, but, also, is encouraging us to refrain from continually doing something which would cause others to be derelict in their relationship with Yah. To this end, the imperfect also adds an enduring perspective. There is an ongoing consequence of religious whoredom that Yahowah wants 77us to avoid because it is lethal to building the loving family He envisions. So, in the imperfect, lo’ na’ap says that we “should not continue to be religiously unfaithful or inappropriate in our relationships.”
God did not tell men and women that they could not have sex with multiple partners, He did not tell us that we ought not have more than one spouse. He did not even tell us that we shouldn’t have an affair with an unmarried man or woman. He neither encouraged nor discouraged such things. This Instruction was not about promiscuity, monogamy, or sexuality. It is about not cheating ourselves by worshiping other gods. And while that may sound strange to modern ears, keep in mind that for most of man’s history, religion was a highly erotic experience, replete with temple prostitutes. Women seduced men into worshiping their gods.
Furthermore, it was religious impropriety, not homosexuality, which was addressed here. And while that must be a shock to conservative Christians who relish condemning homosexuals in the name of their god, what I am about to say will likely send them away kicking and screaming. Yahowah had little if anything to say about homosexuality. There is not even a word for “homosexual” in the Hebrew lexicon.
There are only two statements in the whole of the Towrah that address the issue of men being with other men, or at least with boys. And while neither speaks of sex, the intended meaning behind both requires a bit of investigative etymology because they are challenging to translate.
At issue are the following words: 1) Why was ‘ysh used initially to speak of “an individual male” rather than “‘adam – man?” 2) Why was shakab used to speak of “lying down in a horizontal position for rest or sleep, for sex or lodging, for meditation or contemplation, for 78jubilation or sorrow, or in sickness and death” rather than “bow’ – come into?” 3) Should ‘eth be translated as “with” or “against?” 4) Why was zakar chosen as the object of these statements when its primary meaning is “to remember?” While its secondary connotation refers to “an adolescent or young boy,” even to “a religious prostitute,” there are far more common words for man, such as ‘adam, ‘ysh, or ‘enosh. 5) How does one define mishakab, the compound of my and shakab, such that it is accurate and actionable in these sentences? 6) Which of the many connotations of ‘ishah are we to use, “woman, wife, fire, female, mother, or burnt offering?” and 7) What is the proper way to deal with the repetition of “muwth – death,” and how do we apply the highly unusual hofal stem which conveys a double negation of freewill?
Especially interesting with regard to translating mishakab in Qara’ / Leviticus 18:22 and 20:13, is how it is used the first time it appears in the Towrah. In Bare’syth / Genesis 49:4, Ya’aqob is on his deathbed while giving final blessings to each of his children. But rather than commend Reuben, Ya’aqob condemns him because of what he had done to humiliate his father in an act of revenge for the sake of his mother.
Since Ya’aqob’s assessment of Reuben’s grievance against him is the most irrefutable and rational way to appreciate why mishakab was used by Yahowah in both of the supposed condemnations of homosexuality, let’s see why Ya’aqob conveyed his frustration with mishakab.
Ya’aqob’s second wife, Rachel, who was Leah’s younger sister, died giving birth to ben ‘Ony (son of wicked idolatry, iniquity, and sorrow) whom Ya’aqob renamed Benyamyn | Benjamin. But rather than turn to and comfort Leah, his first wife, and Rachel’s older sister, moving her into his tent at this time, Ya’aqob elevated the status of his concubine, Bilhah, who had been Rachel’s handmaid. For 79slighting his mother in this way, Reuben may have sought to embarrass his father.
Therefore, it was an act of revenge and degradation…
“And it came to pass (wa hayah) while Yisra’el lived (ba shakan Yisra’el – with Ya’aqob now dwelling) in that Land (ba ha ‘erets ha hy’), that (wa) Reuben (Ra’uwben – Witness the Son, Leah’s firstborn with Ya’aqob) went (halak – traveled by walking (qal imperfect consecutive)) and (wa) laid (shakab – was in a horizontal position for rest or sleep, for sex or lodging, for meditation or contemplation, for jubilation or sorrow, or in sickness and death (qal imperfect)) with and against (‘eth) Bilhah (Bilhah – Troublesome, Terrorizing, and Dreadfully Destructive, Rachel’s handmaid whom she offered to Ya’aqob as a concubine and mother of Dan and Naphtali), his father’s concubine (pilegesh ‘ab huw’ huw’ – his father’s paramour or illicit lover of low status dedicated to pleasing her owner in a polygamous relationship). And Yisra’el heard of it (wa Yisra’el shama’ hy’).” (Bare’syth / Genesis 35:22)
The vivid memory of that intentionally degrading and humiliating act still in his mind, haunting him, Ya’aqob said the following to his son, Reuben, while dying…
“Impulsive and reckless (pachaz – turbulent, insolent, arrogant, wanton, uncontrolled and self-willed with a false sense of confidence and importance, failing to appreciate or contemplate the overall significance or ramifications of one’s actions) as the sea (ka ha maym – as floodwaters or a river of tears), you will not prevail (‘al yatar – you will not persevere, excel, or prosper, nor will you be among the remnant who are abundantly enriched (hifil imperfect jussive)).
Because, indeed (ky – for the express and emphasized reason), you lifted yourself up (‘alah – you genuinely got carried away in the moment and you ascended (qal 80perfect)) to call your father’s bed into question (mishakab ‘ab ‘atah – questioning the who and why of lying down for rest, sleep, or sex, even for meditation or contemplation, for jubilation or sorrow, or in sickness and death; from a compound of my – to question and shakab – to become horizontal).
Therefore, at that time (‘az – simultaneously then as a result), you defiled and dishonored (chalal – you violated and treated with contempt, diminishing the status of and profaning so as to humiliate) my bed (yatsuwa’ ‘any – where I had laid down and slept) in an attempt to rise above (‘alah – so as to elevate oneself (qal perfect)).” (Bare’syth / Genesis 49:4)
Considering the purpose of the Covenant, which is to produce children for God’s Family, and Ya’aqob’s role in it as the father of Yisra’el, Reuben chose the wrong way to support his mother and denigrate his father. We will want to keep this in mind as we strive to accurately translate the next two statements.
Furthermore, since there is a perfectly good Hebrew word for bed, yatsuwa’, “mishakab – to question the reasons for lying down” was introduced here for a reason – and that would be to enable us to properly understand its subsequent use in the Towrah. When this same compound word is deployed in Qara’ / Leviticus 18:22 and 20:13, we are now aware that it ought not be thoughtlessly rendered as “bed.”
Moreover, we know that the term carries with it the idea of “embarrassing and humiliating someone in an act of revenge, of denigrating and dishonoring them.” It is, therefore, about “imposing oneself on another in a disingenuous and shameful manner so as to put them down and debase them as victors have done to those they have vanquished.” Further, those who seek to elevate their status in this way are reckless and impulsive with a false sense of 81self-worth. In the end they will not prevail as a consequence of perpetrating such despicable acts.
This then brings us to the first supposed declaration “against ‘homosexuality.’” It reads:
“So (wa – and then), with or against (‘eth – in opposition to, with antagonism toward, accompanied by, or as an accusative sign, even plowing into) an adolescent young boy (zakar – a younger person, a male child, by way of a memorable proclamation, so that it will be recalled and remembered), do not lie down (lo’ shakab – do not constantly position oneself for rest or sleep, for sex or lodging, for meditation or contemplation, for jubilation or sorrow, nor in sickness and death (qal imperfect)) to call the reasons for lying down into question (mishakab – questioning the who, what, why, and how of lying down for rest or sleep, for sex or lodging, for meditation or contemplation, for jubilation or sorrow, or for sickness and death on a bed for reclining or bier for a corpse; from a compound of my – to question and shakab – to become horizontal) associated with a female or with a fire (‘ishah – with a wife, mother, or woman, even with that which burns and is combustible, a feminine individual, or spouse, flames or burnt offering).
It’s (hy’ – she’s) a detestable thing (towe’bah – an abhorrent and repulsive, confusing and confounding religious practice and a detestable act of idolatrous worship which is to be rejected).” (Qara’ / Leviticus 18:22)
The second reads:
“Also (wa), an individual (‘ysh – a person (masculine)) who (‘asher) continues to lie down (shakab – constantly is in a horizontal position for rest or sleep, for sex or lodging, for meditation or contemplation, for jubilation or sorrow, reclining in sickness or death (qal imperfect)) with or against (‘eth – in opposition to, with antagonism toward, accompanied by, or as an accusative 82sign, even plowing into) an adolescent (zakar – a young boy, one’s male offspring, in an especially memorable and illicit encounter with a religious prostitute, such that it deals with one’s honor, cannot be forgotten, and is etched into one’s memory) to question sleeping in the bed or bier (mishakab – to ponder the who, what, how, and why of lying down for rest or sleep, for sex or lodging, for meditation or contemplation, for jubilation or sorrow, or in sickness or death) of a woman, of a wife, or of fire (‘ishah – of an individual female, of maternal flames, or as Gefilte fish flambé) has performed (‘asah – has engaged in and done at that moment in time (qal perfect)) an abhorrent thing (towe’bah – a repulsive and confounding religious practice and a detestable act of idolatrous worship which is to be rejected).
The two of them (shanaym hem – both of them) die twice over with one being forced under the control of the other (muwth muwth – shall certainly perish with ongoing implications (qal infinitive hofal imperfect – a particularly descriptive verbal noun whereby the subject is compelled to force the object)). Their lifeblood (dam hem) is upon them (ba hem).” (Qara’ / Leviticus 20:13)
With all due consideration toward how Yahowah unabashedly and painstakingly defined mishakab in relation to Reuben seeking to inappropriately denigrate his father, Ya’aqob, for slighting his mother, this becomes an admonition against degrading and humiliating young men and boys, especially in a familial or religious context. It is not about homosexuality. So, while it has taken some effort, clearing the air on this subject was long overdue.
That is not to say that God is supportive of homosexual behavior; I do not suspect He is, but it is to say that religious infidelity is of far greater concern to Him. Christians, encapsulated in Pauline Doctrine, and susceptible to errant translations, are prone to view homosexuality more harshly than adultery and, therefore, 83lash out at homosexuals while ignoring their own behavior. In so doing, they miss the message God was conveying.
Fact is, when an older man uses his power or influence to lie with an adolescent boy, the child is traumatized and degraded, causing them to question the purpose of being in bed with a woman – indeed to question the purpose of women, the role of men, and the nature of a loving relationship. A staggering percentage of bisexuals were sexually abused as children. Homosexuals and bisexuals are less likely to be caring adults. More shocking still, 45% of bisexual women have considered or attempted suicide (7 times higher than heterosexual women) followed closely by 35% of bisexual men, 30% of lesbian women, and one in every four gay men. (Bi Health Summit’s 2009 Report) Further, according to an Australian study, middle-aged bi women are 24 times more likely than straight women to engage in self-harm, such as routinely cutting themselves as a coping mechanism.
This is a shrill warning to the Roman Catholic clergy, to priests who have molested millions of young men and boys. It is a harsh warning to Muslims, who love “Bacha Bazi – Boy Play,” chaining naked children to beds so that they can be gang-raped for weeks on end. And rabbis aren’t immune either, although they attempt to silence those they have abused by running their cases through their religious courts.
It is a little-known fact, but as was the case with Reuben and Bilhah, rape isn’t typically about sex, but instead about conquest and abuse, power and control. Especially in ancient times, victorious soldiers were prone to rape those they vanquished to further humiliate them.
The next Instruction on the Second Tablet is simple. And like the previous two admonitions, it is presented in the qal imperfect.
84“You should not make a habit of stealing (lo’ ganab – you should not routinely take something from others without their permission, neither kidnap nor commit robbery using deception or acting secretly).” (Shemowth / Names / Exodus 20:15)
Ganab speaks of taking something which does not belong to us by stealth, not force – always without consent and often without the victim’s knowledge. It smacks of “deceit,” of “outwitting” someone, and “cheating” them out of something valuable – and then of “carrying it away.” All of man’s religions do this very thing.
In order to once again demonstrate the religious and spiritual implications of these Divine Instructions, let’s turn to Yahowsha’ / Joshua 7:11 to see how ganab is used in conjunction with these ideas…
“Yisra’el (Yisra’el – Individuals who Strive and Struggle with God) has erred, missing the way for the moment (chata’ – is wrong, having gone astray in the period of time (qal perfect)), and also (gam – moreover) they have forgotten and repealed at this time (‘abar – intoxicated for the moment, they have transgressed so as to get rid of (qal perfect)) accordingly (‘eth) My Covenant (beryth ‘any – My family-oriented relationship agreement, My pledge and wedding vow, My contract and compact, My treaty and alliance), which to show the correct path to walk to benefit from the joyous relationship (‘asher – which to reveal the proper and narrow, straightforward and beneficial steps to get the most out of life) I provided instruction for them (tsawah ‘eth hem – I offered to them to provide direction (piel perfect – at the time, the subject, God, taught the object, Yisra’el)).
And likewise (wa gam – moreover and furthermore), they have taken (laqach – they have for some time grasped hold of and obtained (qal perfect)) from (min) that which is dedicated and devoted to God’s purpose and is 85prohibited because it can utterly and completely destroy (cherem – that which is for God’s use such that it will sever the relationship and exterminate the usurper when men assert their control over His things), and thereby (wa gam) they have misappropriated and stolen these things without permission (ganab – they have taken this without the Owner’s consent, committing robbery while acting secretly (qal perfect)) and also (wa gam – in addition to) lying to everyone, feigning submission while being deceptive and duplicitous regarding their delusions (kachash – failing and being disowned by disavowing the truth and improperly dealing with reality (piel perfect)), beyond which (wa gam – and as if that were not enough) they have placed them (sym – they have set them, appointing and listing them (qal perfect)) among their own belongings (ba kaly hem – with their implements and possessions, their equipment and tools, their weapons and possessions, even their adornments and accoutrements).” (Yahowsha’ / Yahowah Delivers, Liberates, and Saves / Joshua 7:11)
Of all mankind’s bad ideas, few things have been worse than attempting to misappropriate God’s authority, testimony, and responsibility. The message of the rabbis in the Talmud is inferior to God’s in the Towrah. No matter how shrill their voice, the Roman Catholic Church does not hold the keys to heaven nor influence anyone’s salvation. Those who have accepted the myths of a “New Testament,” a “Renewed Covenant,” the “Gospel of Grace,” “Salvation through Faith,” a Talmud comprised of Oral Laws, a Book of Mormon, or a Quran, have missed the way.
The Covenant is Yahowah’s Family. It is subject to His conditions, not man’s. To suggest otherwise is to claim God’s authority is a gross “ganab – misappropriation without the Owner’s consent.” All claims to the contrary are delusional.
86Chaff and stubble are the antithesis of purified grain (a metaphor for saved souls). And as such, chaff represents those whose wasted lives are snuffed out for having been deceived by religious rhetoric. The spiritual message behind the Fifth of Yahowah’s Seven Instructions serves to reinforce God’s overt condemnation of deception. We are not to steal souls away from Yah.
As we have come to appreciate, it is also true with the negation of “ganab – stealing,” the qal stem serves to admonish us that we should interpret this Instruction literally. And that means that we should dissociate ourselves from any religious, political, military, or economic institution which takes something away from people without their permission. To this, the imperfect conjugation reveals that there are ongoing and unfolding consequences of military, political, economic, and taxation schemes which redistribute wealth as the politically empowered see fit. Thus, by writing this in the imperfect, lo’ ganab conveys that we “should not make a practice of taking what does not belong to us.”
The Sixth of Seven Divine Instructions on the Second Tablet continues along the same theme. As has been the case with the prior three, this Instruction was not written in the imperative but was scribed in the qal imperfect.
“You should not continuously answer and respond (lo’ ‘anah – you should refrain from replying by providing testimony or consistently making a declaration) against (ba) your neighbor’s evil thoughts (rea’ ‘atah – the sinful and improper, regretful and debilitating way of your countrymen, friends, companions, or associates) as a deceptive or misleading (seqer – false, conniving, clever, mistaken, vain, or unreliable, lying or fraudulent, useless or irrelevant) witness (‘ed – source of evidence by way of testimony).” (Shemowth / Names / Exodus 20:16)
87The essence of religion and politics is “false testimony.” Nothing is more damaging, destructive, deadly, or damning. It is how Satan beguiled Chawah in the Garden of ‘Eden. He misquoted God. It is how Rabbi Akiba, the fake-apostle Paul, and the false-prophet Muhammad deceived billions of gullible souls throughout the centuries. They were all liars – the very worst of the breed because they attributed their misleading testimony to God.
While we are all called to be “‘ed – witnesses,” our message should convey Yahowah’s “‘ed – testimony.” That way, we will contribute the utmost good with the least possible downside risk. The bottom line is that if we are going to speak for God, we should quote Him accurately. Those who choose to serve as witnesses, must recite His testimony clearly and correctly. Do not change it, subtract from it, or add to it.
And yet, in defiance of the qal stem and imperfect conjugation in conjunction with lo’ ‘anah, all manner of clerics have made a practice of providing misleading and deceptive rhetoric. It isn’t that everything pastors, priests, rabbis, and imams have claimed through the ages is false, but that so many lies have been woven into their statements that what has emerged from their mouths has consistently been more poisonous than nurturing.
In the end, all we really have from God is life, freewill, a conscience, and His testimony. If we corrupt it, the first three gifts are for naught.
I recognize that this Instruction is usually rendered: “You shall not bear false testimony against your neighbor.” But the problem with that approach is that the primary meaning of ‘anah is “to answer and respond” rather than to “testify.” And since ‘ed actually means “testimony,” we cannot ignore ‘anah.
88So, rather than this Instruction serving as an admonition not to lie about one’s neighbor, it was scribed to suggest that we should not deceive our neighbors by inaccurately conveying Yahowah’s testimony to them. The former is a good idea, but the latter is life and death.
Those who have read the Miqra’ey | Invitations volume of Yada Yahowah are familiar with ‘anah – the operative verb in this Instruction. It has become our constant companion throughout our journey to meet and embrace Yah. We first encountered ‘anah in Qara’ / Called Out / Leviticus 23:26-27: “Then, Yahowah declared the Word to Moseh, saying, ‘On the tenth of the seventh month is the Day of Reconciliations. This exists as a set-apart and called-out Invitation to Meet with you. And your soul should respond and answer (‘anah – should reply, making a declaration after engaging in thought, vocally communicating while), appearing before and approaching the feminine aspect of the light so as to approach Yahowah.’”
And yet, even when confronted with Yahowah etching this explicit Instruction in stone, asking us not to respond by testifying falsely, Jewish and Christian clerics have rendered ‘anah as “afflict,” in correlation with Yowm Kipurym. By doing so, they have falsely promoted the religious notion that the means to reconcile our relationship with God is to injure and deprive ourselves. As a result of their misleading witness, as few as one soul in a million properly responds to Yahowah’s Invitation to be Called Out and Meet with Him.
Lastly, ra’a, which is almost always rendered as “neighbor,” is part of a family of highly derogatory terms, including ra’, ra’a, and ra’ah. Collectively, they are the harbingers of evil, speaking of the incorrect and improper, regretful and debilitating, sinful and wicked ways of our countrymen, friends, companions, associates, and neighbors. So then when translated accurately and 89completely, we have a much better idea of the nature of the response Yah is encouraging us to avoid.
When we are confronted by political diatribes, religious rhetoric, cultural mores, and conspiratorial myths, we are being called to respond truthfully, providing answers which correct the misguided notions of those around us. We are being called to be lights in a dark world, to be beacons of truth in a sea of deceit.
Yahowah wants us to be like Dowd. He is calling us to unabashedly expose and condemn man’s errant suppositions, no matter how popular, deeply seated, or revered. Then, and only then, will our testimony be consistent with His, as God routinely condemns before He commends.
Our Heavenly Father concluded His written testimony on the Second Tablet by encouraging us not to covet that which belongs to others. Sadly, however, man’s governance remains rooted in this very thing. Rabbis craved the authority which was rightly God’s and thereby empowered and enriched themselves. Paul, a wannabe rabbi by training, alleged God’s authority to claim the Gentiles as his own. The Roman Catholic Church sought the allegiance of pagans, and so it stole their religion and claimed it as their own. Muhammad was a thief. His religion was little more than a means to satiate his lust for power, sex, and money. Rabbis are the gold standard when it comes to embezzling the religious.
Communism exists because the poor covet their neighbor’s prosperity. And in our Western democracies, voters have consistently displayed their desires, choosing tax and spend policies which redistribute wealth from those who earn it to those who crave it. The popularity of the Socialist political candidate, Bernie Sanders, especially among younger Americans, serves as proof that the nation 90has become the antithesis of what Yahowah is encouraging…
“‘You should not make a practice out of desiring (lo’ chamad – you should not habitually covet, delighting in, lusting for, craving, nor seek pleasure from (qal imperfect)) your neighbor’s (rea’ ‘atah – your countryman’s, friend’s, companion’s, or associate’s inappropriate behavior and improper opinions, nor the sadness seen in their) home or household (beyth – family or house).
You should not continuously covet (lo’ chamad – you should not desire, lust for, crave, nor seek pleasure from on an ongoing basis (qal imperfect)) your improper neighbor’s (rea’ ‘atah – your countryman’s, friend’s, companion’s, or associate’s inappropriate behavior with, their misguided opinions regarding, or the sadness seen in their) wife or woman (‘ishah – of an individual female, of maternal flames, or as Gefilte fish flambé), or (wa) his male or female servants (‘ebed huw’ wa ‘amah huw’ – his employees or officials, the working men and women serving him), his comings and goings or his domesticated animals (sowr huw’ wa chamowr huw’ – that which is capable of providing mobility and bearing a load, carrying cargo, his material assets, his belongings and possessions, means of transport, food, and production, namely his cattle or donkeys), or anything (wa kol) which is associated (‘asher) with (la – regarding) your maligned neighbor’s errant opinions or inappropriate behavior (rea’ ‘atah – your countryman’s, friend’s, companion’s, or associate’s disconcerting thoughts, evil principles, or shameful ways).’” (Shemowth / Names / Exodus 20:17)
The violation of this, Yahowah’s Seventh Instruction, is the root of all evil. Desiring that which does not belong to them has motivated clerics, kings, merchants, and generals throughout the ages. They have conquered, plundered, and subjugated the masses, stealing their wives, 91enslaving their children, robbing their land, and confiscating their possessions.
Here the qal stem serves to discourage us from associating with the covetous schemes of religious, political, military, or economic institutions. And the imperfect affirms that there are ongoing and unfolding consequences of habitually desiring that which belongs to others. So, by scribing this in the imperfect, lo’ chamad reveals that we “should not make a practice of coveting.” When people continually desire what others own or enjoy, they become less than what they might otherwise have been. Redistributing wealth is counterproductive, economically stifling and character-destroying.
Moreover, neither our neighbor, countryman, friend, companion, nor associate owns anything of enduring value. Why covet power when the Covenant empowers? Why covet wealth when the Covenant enriches? Why covet a neighbor’s wife and children when Yahowah’s Covenant incorporates us into God’s Family?
Speaking of family, this Instruction keeps our focus on the Covenant with references to “beyth – home” and “‘ishah – wife.” And it, like so many of the others, was scribed using the imperfect conjugation. This reveals that our Heavenly Father wants what is best for His children, but He is not waiting for us to make a mistake so that He can pounce on us declaring us “guilty.” He expects very little from us and encourages us to refrain from doing things which are harmful to ourselves and hurtful to others. He is in the business of perfecting the imperfect. That is the Towrah’s purpose.
In the imperfect, we also see how it was possible for a flawed individual like Dowd | David to be so beloved by God. As a child of the Covenant, Yahowah embraced the good in him and simply moved past his foibles as the man, himself, grew beyond them. And just like Dowd, in the 92imperfect, we too can live, grow, and even flourish within this standard.
