139An Introduction to God
Mitswah
…Instructions
4
Barak | Blessings
A Promise…
We are about to commence the next stage of our voyage of discovery. Our destination will be Yahowah’s “Towrah – Teachings.” This book of books is foundational and essential to knowing God.
According to Yahowah, the Towrah is comprised of His Testimony and is, therefore, the Word of God. It is in the Towrah that Yahowah introduces Himself to humankind. It is here that He wrote His name so that we would know it. The Towrah provides the lone witness to the Covenant. Without the Towrah, this relationship, and God’s purpose, would be unknown.
Yahowah’s Instructions are available to us today because of the Towrah. Apart from these Teachings, God’s Plan of Reconciliation, the Way He delineated for us to live eternally with Him, would be unachievable.
The Towrah contains many of Yahowah’s most important prophecies. It even provides instructions on how to evaluate a prophet to determine if he or she is speaking for God.
It is only from the perspective provided by the “Towrah’s – Instructions” that God’s Word can be understood, His Name can be known, His Covenant can be engaged, His Instructions can be followed, His Invitations can be answered, and the predictions made by His prophets can be fully comprehended. Therefore, we are going to continue our systematic review of God’s Word where God, 140Himself, began – by revealing what Yahowah had to say about His Towrah | Teachings.
God’s view of His Towrah is not widely held by others – even with Yahowah’s prophetic proof that His claims are entirely credible. And yet, disregarding the obvious scientific, historic, and textual accuracy, Secular Humanists dismiss the “Torah” as being antiquated and fabricated. Many claim that its Author is parochial, intolerant, and hateful. In particular, the academic JEDP hypothesis of the Pentateuch’s composition serves to demonstrate how arrogant and irrational scholars have become. These academics in search of mythical authors ignore Moseh’s name entirely in their theory, even though he actually was the only author. Then with their antonym, they get Yahowah’s name wrong by using J for Jahovist. They misrepresent Dabarym with Deuteronomist and then Kohen with Priestly. The only “name” they get right is E for Elohimist, but it’s a title, not a name. Further, in their infinite wisdom, these theologians claim that the Towrah was written by these five groups of people over 500 years, with the J’s and E’s scheming together beginning in 922 CE. That being “true,” then how did Dowd | David write so eloquently about it after his death?
On the other hand, Hasidic Jews are so dissatisfied with the Towrah, they have created their own Oral Law to replace it. Their Talmud and Mishnah misinterpret G-d’s testimony to their liking.
The religion of Christianity is shaped largely by Paul’s animosity toward the Towrah. He dismisses it as being “of the flesh,” as being opposed to the Spirit, as “enslaving,” as “incapable of saving anyone,” as a “cruel taskmaster,” and as being “no longer in effect.” Paul even takes direct aim at the Covenant, replacing it with his own, in addition to its sign which is circumcision. Then he demeans the Shabat, as well as Yahowah’s seven Miqra’ey | Invitations 141to be Called Out and Meet, labeling them irrelevant and even counterproductive.
And while the Quran claims that Allah inspired the Torah, and that his Quran confirms the Torah, Muhammad’s recital is not only the antithesis of the Towrah, his god was modeled after ha Satan | the Adversary. His caricatures of ‘Adam, Noach, ‘Abraham, Moseh, Dowd, Shalomoh, and Issa | Jesus are so preposterous, and so totally incongruous with their original history, they would only fool a fool.
By way of perspective, we have already reviewed a number of Towrah passages and have started to lay a reasonable foundation. But it is time we solidify our footing and observe what the Author of the Towrah had to say about His advice in His own words.
As we proceed, your comprehension will be enhanced if you read the bold text first, initially skipping over the Hebrew words and the expanded amplifications found within the parentheses. Then, once you understand the flow and gist of the sentence, go back and ponder the additional insights which have been provided.
Second, the Hebrew words transliterated within the parentheses are presented in their most generic forms. They have been stripped of prepositions, conjunctions, and pronoun prefixes and suffixes, plural designations, as well as stem, conjunction and mood identifications. This was done so that you might become more familiar with the most important Hebrew terms, and so that you will be able to look them up for yourself online or in a Hebrew lexicon or dictionary. While I enjoy providing these translations for your convenience, when it comes to the Word of God, you would be wise to verify His testimony so that you come to rely on Him, not me or any other individual.
Third, Hebrew verbs define relationships, they affirm the enduring nature of an action, they designate whether or 142not we should expect ongoing results, they indicate whether a benefit is real or symbolic, they reveal if volition is involved, or if a particular outcome was directed or intended. But they do not designate time. There is no such thing as a past, present, or future tense in Hebrew. So, since there is no direct counterpart in English to communicate many of these concepts, including verbal nouns and actionable adjectives, some of the nuances which are being conveyed through the unique nature of Hebrew grammar will have to be presented apart from the bold text.
Fourth, the alphabetic roots of many Hebrew words can be vocalized in different ways, ultimately changing each word’s meaning. Therefore, we must be careful and consider each of the possible vocalizations and subsequent meanings which fit the context of the discussion. And when these choices become subjective, or when an alternative definition becomes particularly telling, I’ll try to provide some background information for clarification, thereby equipping you to make your own decision.
Fifth, we will diligently check the Masoretic Text against the one-thousand-year-older witness of the Dead Sea Scrolls. Rabbis have been guilty of copyediting the Word of God, and as a result, these translations will often differ materially from those you may have become accustomed to reading.
Sixth, I shall endeavor to diminish the use of religious terminology and will select the most appropriate and accurate connotation of each Hebrew term. For example, God’s Spirit is “qodesh – set-apart,” not Holy. The closest Hebrew word to “holy” is choly, which means “sickness.”
And seventh, almost every name and title Yahowah has selected conveys something important. So, each time you read Yisra’el, Towrah, Moseh, ‘Abraham, or Yahuwdah, for example, you will find insights relative to their meaning.
143These things known, we are going to turn to the first of the fifty-six times that Yahowah deployed the title, Towrah | Teaching, in the written record of His Guidance because, throughout God’s Word, He usually defines His terms with their first use.
This brings us to Bare’syth / In the Beginning / Genesis 26:5 where Yahowah affirms that He shared His Towrah with ‘Abraham. And yet, to appreciate God’s definitions and to fully understand what Yahowah has to say, we will have to begin where this discussion began, in the third verse. Yahowah is speaking to Yitschaq, ‘Abraham’s son…
“If you choose of your own volition to dwell as a guest (guwr – as a dependent child, if you want to genuinely explore and reside (in the qal imperative this is genuinely Yitschaq’s option to travel throughout and live)) in (ba) this land (ha ‘erets ha zo’th – this specific realm and region), then (wa) I will choose to be (hayah – I will actually exist (scribed in the qal relational stem denoting reality, imperfect conjugation, telling us that Yahowah will continue to be present, and in the cohortative mood, expressing God’s strong desire to endure)) with you (‘im ‘atah – near, beside, in a relationship with, and in association with you).
And indeed (wa ky), I will kneel down in love to bless you (barak ‘atah – I will diminish and lower Myself to greet and favor you, creating a better circumstance through you, and I will enrich you by reconciling the covenant relationship for your benefit (with the piel imperfect, the subject, Yitschaq, is being engaged and empowered by Yahowah in this manner with unfolding consequences over time)).
To you, and for you to approach (la ‘atah), and on behalf of (wa la) your offspring and the seeds you have sown (zera’ ‘atah – your seed, posterity, and descendants 144based upon what you sow), accordingly (‘eth), I will give (nathan – I will grant as a gift, bestow and entrust (qal imperfect – literally and genuinely, consistently and continuously)) all of (kol – the entirety of) God’s (‘el – the Almighty’s) realms (ha ‘erets – land and territories).
And (wa) I will take a stand, I will establish and bring into fruition, confirming (quwm – I will stand upright, completely fulfill, accomplish, and validate that which is enduring (in the hifil perfect, Yahowah will completely engage Yitschaq such that he becomes like Yahowah)), therefore (‘eth), the solemn promise (ha shabuwa’ – the truthful witness of seven, the binding pledge of the Shabat, and the affirmation of the sworn testimony regarding the contractual agreement between the two parties) which, to show the way to the benefits of the relationship (‘asher – providing an upright and elevated state, a joyful attitude, and an encouraged mindset to those walking the correct way along the proper path to a prosperous life, and to make a connection and build an enduring association), I swore (shaba’ – I promised and affirmed in a binding oath based upon seven and the Shabat) to (la) ‘Abraham (‘Abraham – father who raises and lifts up those who stand up and reach up, father of the abundantly enriched, merciful father, or father of multitudes who are confused and troublesome), your father (‘ab ‘atah).” (Bare’syth / In the Beginning / Genesis 26:3)
Here the “‘erets – land” has been defined as “‘el ‘erets – God’s realm.” Our Heavenly Father is saying that He wants to live with those who wish to live with Him. And, like every loving father, Yahowah is eager to kneel down to greet His children, to love them, to bless them, to lift them up, and to give them everything He has to offer. Furthermore, He is so devoted to our wellbeing, He is committed to standing up for us, to establishing and validating us. He took this very stand along with His Son 145on Passover, the first of seven steps to His home, and on the Shabat of UnYeasted Bread, made it possible for Dowd’s soul to pay the penalty for our egregious behavior so that we might be reconciled unto Him. This is God’s oath of friendship, a promise based upon sevens and the Shabat. It is encapsulated in ‘Abram’s new name: ‘Abraham: Loving, Merciful, and Enriching Father.
When it comes time for us to delve into the details surrounding Yahowah’s Covenant, we will come to realize that, like all parents, our Heavenly Father grows through the relationships He develops with His children. It is what makes Him infinite – a condition which requires continual growth. It explains why we exist. It reveals why He endured so much to make this relationship possible. And while this realization is something most people will have a difficult time accepting, God, Himself, affirmed it by writing…
“And (wa) I will grow and thrive (rabah – I will increase, becoming greater, by rearing offspring, continuing to remain (hifil perfect)) with (‘eth – alongside) your offspring (zera’ ‘atah – seed, descendants, and extended family) in connection with (ka – corresponding to and suitable for) the highest and most illuminated (kowkab – speaking of the light emanating from stars in the loftiness; from kabar – to be multiplied and enriched in abundance) spiritual realm of the heavens (ha shamaym – of the abode of God in the seventh dimension).
In addition (wa), I will give (nathan – I will bestow and deliver, I will grant a gift, I will offer and hand down (qal perfect)) to (la – to facilitate the approach of) your offspring (zera’ ‘atah – extended family and descendants) everything (kol) associated with (‘eth) these (ha) Godly (‘el) realms (‘erets – regions).
So (wa) through (ba – with and by way of) your descendants (zera’ ‘atah – your seed, offspring, and 146extended family), all people and every race (kol gowym – each ethnicity and place) on the earth (ha ‘erets – of the realm and land) will be blessed with more favorable circumstances (barak – will be greeted, lifted up, commended, and adored).” (Bare’syth / In the Beginning / Genesis 26:4)
While this sounds wonderful, a relationship with God is hardly a one-sided affair. While we gain far more than He does, we have to actively engage to benefit. Those who do find that Yahowah’s children inherit everything associated with our Heavenly Father and His realm – His eternal energy, everlasting light, unmitigated power, unlimited space, and incomprehensible wealth.
The next statement, which connects this favorable fate to observing the Towrah, is best understood in association with the previous two. Collectively, they present the reason Yahowah has chosen to exist with us, to bless us, to provide us with access to His realm, and to stand up for us so that we might stand with Him. While Yahowah’s Covenant provides for all of these things and more, such as facilitating God’s growth through the process of favoring us, none of these things are possible unless we respond appropriately. And so, it is by listening to God and observing His “mishmereth – requirements,” “mitswah – terms and conditions,” “chuwqah – clearly communicated prescriptions” and “towrah – instructions,” that the benefits associated with the “beryth – covenant relationship” materialize.
“This is because (‘eqeb – this is the reason for and the end result of, it is the cause and consequence of, it is the merit of and reward for trusting the detectable and visible trail of evidence; from ‘aqab – to embed one’s heels, leaving footprints which are straightforward and steadfast, unwavering (the basis of Ya’aqob’s name)), to show the way to the benefits of the relationship (‘asher – to reveal the path to an upright and elevated state, a joyful attitude, 147and an encouraged mindset, to demonstrate walking the correct way along the proper path to a prosperous life, and to make the connections which lead to building an enduring, close, and beneficial association), ‘Abraham (‘Abraham – father who raises and lifts up those who stand up and reach up, father of the abundantly enriched, and merciful father, or father of multitudes who are confused and troublesome), listened to (shama’ – for a period of time he heard, he used his ears and the perception of hearing to completely process audible information so as to totally understand (qal perfect – literally but not continually)) My voice (b-qowl-y – the way I speak, the sound of My call, My audible instructions and guidance; related to quwm – to arise, take a stand, and establish and qara’ – by way of an invitation and summons, an offer to meet and be welcomed, to be called out by reading and reciting) and he visually observed and carefully considered (shamar – he habitually kept his eyes focused upon, literally and continuously closely examining and diligently evaluating, paying attention to the details so that he would understand, thereby protected by caring about, prioritizing, and watching over (qal imperfect)) My requirements and My responsibility (mishmereth ‘any – My verbalized expressions regarding My mission to provide safeguards and My obligation to fulfill them; from mashal – vivid and easily remembered proverbs and parables providing wisdom through representation and comparison and shamar – to observe), My directions and conditions of the contract (mitswah ‘any – My binding instructions regarding My contractual agreement and My authorized directions pertaining to the terms of the relationship), My inscribed and clearly communicated prescriptions for living (chuqah ‘any – My engraved and thus written statements which have been chiseled in stone to communicate how one should respond to be cut into the relationship; from chaqah and choq – to carve out a share and be cut into a relationship by inscribing a portrayal of 148the nourishing thoughts behind it, akin to cheqer – addressing that which can be discovered, explored, probed, and examined to gain information through a determined and comprehensive search to provide comprehension and understanding), and My Towrah (Towrah ‘any –the Source from which My Teaching, Guidance, Instruction, and Direction Flow).” (Bare’syth / In the Beginning / Genesis 26:5)
God spoke of what could be known and understood, and, therefore, mentioned nothing even remotely related to “faith.” He did not say, nor did He infer, that the benefits of the Covenant occurred because “Abraham believed Him.” (Galatians 3:7-9) And as such, you can and should trash the book of Galatians and all of the other Pauline epistles along with it. The principal author of the Christian New Testament attempted to bypass the Towrah by claiming that ‘Abraham’s righteousness was the result of his “faith,” and that it had nothing to do with his willingness to listen to Yahowah’s requirements and responsibilities nor observing the conditions of the Covenant as they are presented in His Towrah.
In other words, when it comes to participating in the Covenant, Yahowah’s means to engage in this relationship is the antithesis of Paul’s. Considering their relative status and the credibility of their testimony, who do you suppose is right? And with a question this easy to answer, why are there 2.4 billion Christians and just one thousand or so Covenant members today?
And yet, there is another religion destroyed by this statement: Judaism. There is only one Towrah. It is not comprised of Laws. And it is from Yahowah, not men.
With so much at stake, almost every word in Bare’syth 26:5 has been corrupted in English Bibles to lead the faithful astray. For example, over the millennia, religious advocates have deliberately sought to dupe the 149unsuspecting by errantly rendering shama’ as “obey,” creating the impression that the “God of the ‘Old Testament’ is a fearsome and demanding Lord” whose punishments for non-compliance could only be avoided through their intervention and dictates.
But no matter how many English “translations” claim otherwise, shama’ does not mean “obey.” It means “to listen.” And if you believe that “listening” and “obeying” are the same thing, I suspect that you have never been married, raised children, or managed a business. In actuality, Hebrew does not even have a word for “obey” because the notion of “obedience” is counter to Yahowah’s nature and plan.
This assessment of ‘Abraham’s response to Yahowah’s voice resonates when we acknowledge that listening is a cerebral concept. Sound waves are processed in the brain, and in the case with an audible voice, the message is interpreted and given meaning. This leads to knowing and understanding what has been conveyed. When God is speaking, we must listen to Him and then think about what He has to say if we want to benefit from His guidance and instruction. It does not matter what anyone believes. What matters is what Yahowah actually said.
As we shall discover in the Family volume of Yada Yahowah and the Covenant volume of Observations, there is one prerequisite and four “mishmereth – requirements” to which we must agree if we want to enjoy any of the Covenant’s blessings and benefits. After initially demonstrating that we are willing to walk away from organized religion and national politics, distancing ourselves from family and societal traditions, we must come to know Yahowah sufficiently to trust and rely upon Him. We must then be willing to walk to God along the path which He has provided so that He can perfect us. And we are asked to closely examine, and carefully consider the 150instructive terms of Yahowah’s Covenant Relationship so that we can respond appropriately. Doing so, of course, requires us to study God’s Word as it is presented in His Towrah | Teaching. And finally, as a sign that we are committed to raising our own children within the Covenant, we must circumcise our sons.
By doing these things, we become perfect in God’s eyes which enables us to live in His presence. There are no exceptions to these requirements stated anywhere else. These rules have not changed. These are God’s clearly communicated prescriptions for living. We either accept them as He delineated them, or not. There is no leeway for negotiation. There is no grey area, no wiggle room. And there is no accommodation for feelings or for faith.
Of things on God’s list we must “shamar – closely observe and carefully consider” to receive the blessings and benefits of His Covenant, we find His mitswah, or terms and conditions which must be met by those wanting to be included in our Heavenly Father’s Family. And that is why the previous chapters of this Introduction to God have been devoted to what Yahowah inscribed on two tablets of stone. We all need to know what God actually wrote and, then, understand why He said these things to have any hope of coming to know Him sufficiently to trust Him.
God has stated that He, like any responsible father, has “chuwqah – rules.” It’s His universe, so He knows us and it better than anyone. Therefore, Yahowah is in the best possible position to issue prescriptions for living. And yet, because He gave us the gift of freewill, we don’t have to follow any of His rules, that is unless we want to receive the Covenant’s benefits: eternal life, redemption, and adoption into God’s Family, empowerment, and enrichment.
151We turned to this statement because we were interested in learning God’s perspective on His Towrah. And not surprisingly, He gave it to us. He said that the Covenant’s blessings are the result of listening to Him, which is accomplished by observing His Towrah. After all, the Towrah is the one and only place where the Covenant is explained and where its requirements are delineated. It is the one and only place where Yahowah’s Terms and Conditions, His Instructions regarding Covenant participation, are presented in their entirety. It is the one place where we find all of God’s rules. Therefore, according to God, observing the Towrah, closely examining it and carefully considering what it reveals, is the way to receive the Covenant’s blessings: eternal life as God’s children.
The first time Towrah is written in the Towrah, Yahowah made the most important connection in the universe: our admission into Heaven is a result of listening to Yahowah and observing His Towrah Guidance. It is the means to bless every person of every race on Earth. And further, He said that within the Towrah we find His requirements as well as His commitment to do as promised, the terms and conditions of His agreement, and His prescriptions for living which cut us into the relationship and allot a share of all that is His to give.
This realization is monumental. By listening to Yahowah, we inherit the universe. By closely examining and carefully considering God’s mishmereth, mitswah, and chuqah as they are presented within the Towrah, we are afforded the benefits of the relationship.
This means that there is nothing to be gained by listening to rabbis. And there is a great deal to lose since their Babylonian Talmud is in conflict with Yah and takes our attention away from Him.
152We have nothing to gain and everything to lose by reading the New Testament. Therein, Yahowah’s voice is not heard and His Towrah is rebuked. It, like the Talmud, is worse than superfluous – it is counterproductive.
As we now know, Hebrew tenses convey timeless truth. They do not constrain the action of verbs to the past, present, or future as is the case in English. Hebrew verbs ascribe relationships, communicate volition, distinguish between possibilities and realities, establish connections with other concepts, and speak of the consistent and enduring nature of certain things, even of their ongoing benefits.
The only possible exception to this rule is the imperfect waw consecutive, used here in conjunction with the verb “shamar – observed.” If so, it was scribed in the past tense to reveal that, by observing the Towrah, ‘Abraham received the Covenant’s benefits. And that should have stopped the Christian presses. The moment God said that the reason the Covenant’s blessings were being provided was because ‘Abraham had observed the Towrah, He completely undermined Pauline Doctrine and destroyed Christianity.
The argument Paul cleverly deployed against Yahowah’s Towrah, effectively annulling it among those who believed him, was that, since the Towrah did not yet exist during ‘Abraham’s life, it could not have been the Towrah which made ‘Abraham righteous. He then surmised that, since ‘Abraham’s salvation had nothing to do with the Towrah, ours shouldn’t either. This led Paul to opine that it was ‘Abraham’s faith which caused him to be right with God. And if this were the case with ‘Abraham, faith would then save the rest of us. This false premise became known as “Salvation through Faith in the Gospel of Grace.”
153Paul’s theory, however, is inconsistent with Yahowah’s testimony. And that means that Paul built his religious edifice on a faulty foundation when he claimed to speak for the God he was contradicting. ‘Abraham listened to and observed Yahowah’s Towrah | Instructions and Guidance which is why he received the benefits of the Covenant and was allowed into Heaven.
As part of His Towrah | Teaching and Direction, Yahowah told ‘Abraham that he would have to walk away from Babel | Babylon, from the most religious place on earth, from national politics, family traditions, and societal customs before he could walk with Him to the Promised Land. Affirming this point, through Yirma’yah / Jeremiah (51:6), Yahowah pleads with His people to come out of Babel | Babylon before He returns. And while Babel represents more than just religion, nothing has more in common with Babylon today than the Babylonian Talmud and Christian New Testament – especially Orthodox Judaism and Roman Catholicism.
The title Towrah | Teaching does not appear in this next passage, but the term is defined therein. In context, we find Yahowah asking Moseh to go with Him to Egypt, and to speak for Him, so that working together they would be able to liberate the Children of Yisra’el. Sadly, however, we find Moseh wavering for a host of reasons, the least of which is:
“But then (wa) Moseh (Mosheh – One who Draws Out) said (‘amar – shared and conveyed) to (‘el) Yahowah (Yahowah – the proper pronunciation of YaHoWaH based upon His towrah – teaching regarding His hayah – existence), ‘Please (by – I respectfully request that You excuse me sir), I (‘any) am not (lo’) a man (‘ysh – an 154individual) of words (dabarym – who makes statements or delivers messages), neither (gam) yesterday (ba shilshowm) nor (gam) the day before (min tamowl – in the past), nor (gam) from (min) the time (‘az) You (‘atah) spoke (dabar – communicated words) to (‘el) Your (‘atah) servant (‘ebed – associate and coworker).
Indeed (ky – truthfully), my mouth (peh) is harsh and unresponsive (kabad – it is heavy and suffers from inertia, it is a challenge, difficult, and stubborn, and since it is influenced by my liver, it’s overly emotional) and (wa) my tongue (lasown – my way of speaking) is thick and slow to move (kabad – burdensome and dull).’” (Shemowth / Names / Exodus 4:10)
As the patron of freewill, God isn’t in the business of forcing anyone to do anything. But since He is also the source of life and the sponsor of the Covenant, the business of communicating what they are about is of the highest priority to Him. And for reasons few appreciate, God has chosen to relate to mankind by working through men and women – typically reaching out through the most qualified individual from His perspective.
In this case, at this place and time, that was Moseh, a descendant of ‘Abraham, who had been raised at the highest levels of Egyptian society. To confront and expose a foe on behalf of God, one has to know God and know His opposition. Moseh knew, and had rejected, Pharaoh and his political, religious, economic, and military schemes – which put him halfway home. However, he did not know Yahowah or anything of His Covenant and resulting power.
“Therefore (wa), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based upon His towrah – teaching regarding His hayah – existence) said to him (‘amar ‘el huw’ – answered him by asking him, expressing in words to him (qal imperfect)), ‘Who (my) made (sym – 155created and put in its place (qal perfect)) the mouth (peh) of the man, ‘Adam (la ha ‘adam)?
Or (‘ow – if He had preferred) who (my) could have made him (sym – could have caused him to be (qal imperfect)) mute (‘ilem – dumb and unable to speak), or if He had so desired (‘ow), deaf (cheresh – unable to hear), or sighted (‘ow piqeach – or able to see, capable of being perceptive and open-minded), or blind (‘ow ‘iower – or incapable of being observant), if (halo’) not (lo’) Me (‘any), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based upon His towrah – teaching regarding His hayah – existence)?’” (Shemowth / Names / Exodus 4:11)
When it comes to communicating His Word, Yahowah always supplies the words. That is why it is so easy to determine who speaks for God, such as Moseh, Dowd, and Yasha’yah, and who does not. Here, Yahowah is inferring that Moseh’s inability to speak fluidly was not relevant because, as God will affirm in the very next sentence, He would be supplying the words.
But before we consider Yahowah’s next statement, be cognizant of the situation and the timing. The Children of Yisra’el were being oppressed and abused by the Egyptians – one of the most religious and political realms on Earth. And God wanted to free them while also providing a historical blueprint for the plan He would use to save the rest of us from political and religious schemes.
Moreover, they had been slaves for eighty-two years so the time of their testing had reached its limit. To unfurl His plan of salvation on His designated six-plus-one-equating-to-seven schedule (man [created on the sixth day] with God [who is one] becoming the Shabat [the time God settles our debts so that we can settle down with Him]) over the course of 7,000 years, everything required to free His 156children would have to be completed on the eve of the upcoming Passover – the fourteenth day of the new year.
“‘So now, this being the case (wa ‘atah – therefore straight away and henceforth, then as a rational and direct consequence, it is only logical that), you should decide to go (halak – you should choose of your own freewill to actually start walking (qal imperative – a literal expression of volition in the second person)) because (wa) I (‘any), Myself, will be (hayah – I will exist and reside) alongside (‘im – near, in association, and in conjunction with) your mouth (peh ‘atah – your capacity to speak).
Moreover (wa), I will guide and teach you (yarah – I will formally lay the foundation and establish with you the source from which direction and instruction flow, pouring out knowledge to you as a teacher to make the truth about having one’s thirst quenched and being totally refreshed openly known (hifil perfect – God is promising for a period of time to enable Moseh to become an extension of Himself with regard to the guidance and teaching)) what you should say regarding the way to the benefits of the relationship (‘asher dabar – what should be communicated to reveal the path to an upright and elevated state, conveying the message which leads to a joyful attitude and an encouraged mindset, using words to demonstrate how to walk the correct way along the proper path to a prosperous life, while conveying the insights required to make the connections which lead to building an enduring, close, and beneficial association (piel imperfect – Yah is offering to continuously direct Moseh, helping him engage in a manner that has ongoing consequences throughout time)).’” (Shemowth / Names / Exodus 4:12)
Once upon a time, I balked at doing radio, concerned that I’d say something that reflected poorly on Yahowah. But then I recognized what God offered to accomplish through Moseh, He makes available to everyone advancing His purpose. Therefore, this assurance from Yah to Moseh 157applied to me – just as it does to you. Similarly, we are all invited to live in ‘Eden, not just ‘Adam. We are all summoned aboard the Ark, not just Noach. We are all called out of Babel and into the Promised Land, not just ‘Abraham. We can all listen to Yahowah and then share His message, not just Moseh. Every child of the Covenant is anointed and royal, not just Dowd. The God who designed the human mouth can cause it to sing so long as those He created use the eyes and ears He gave them to see and hear what He has to say.
The operative word here, and the reason we turned to this pronouncement, is yarah. Meaning “the source from which teaching and instruction, guidance and direction flow,” it is the verb from which the title Towrah is derived. And in the hifil stem and perfect conjugation, God is telling His chosen representative that He will guide and direct him, teaching him how to become an extension of Himself. We know this because, with the hifil stem, the subject, Yahowah, enables the object, Moseh, to be an extension of Himself, equipping Moseh to become the embodiment of Yahowah’s Towrah | Teaching.
While we are on this subject, and for those who may have glossed over the amplification of Towrah in a previous passage, let’s review what the tow, towr, tuwr, towah¸ tuwb, and towb prefixes add to yarah to turn this revealing verb into the proper title. Replete with the Strong’s reference numbers, we learn that tow (H8420) speaks of a “signature” included as part of a “written account” which leaves an “enduring mark” regarding the “authorship of a document.” Therefore, this “yarah (H3384) – source of instruction and teaching, this place from which direction and guidance flow” is “in writing,” and it is “signed” by the Author, leaving “an enduring mark” on our world.
Tow also “expresses a desire to exempt us from judgment,” which is the Towrah’s purpose. Along these 158lines, the related tuwb (H8421) speaks of “providing answers which facilitate our restoration and return to” God, “enabling us to respond properly” to His instructions.
Recognizing that the Hebrew characters Theth and Taw were derived from the same letter, we discover that towb (H2895) describes something which is “good, pleasing, joyful, beneficial, favorable, healing, and right.” Even better, to be towb is “to be loved, to become acceptable, and to endure.” Yahowah affirms this connection, telling us that His “Towrah is towb.” And this is made possible because both tahowr (H2892) and tohorah (H2893) speak of that which is “purifying and cleansing.”
Especially revealing, tuwr (H8446) summarizes the essence of the Towrah by providing “the means to explore, to seek, to find, and to choose” Yahowah. Tuwr thereby defines the operative aspect of “shamar – to diligently observe, to closely examine, and to carefully consider, so as to properly respect and respond.”
Spelled the same way in the text, towr (H8447) provides “the opportunity to change, to turn around, and to head in a different and more fortuitous direction.” A towr (H8449) is also a “dove,” a metaphor for Yahowah’s Set-Apart Spirit. She facilitates this transformation.
Towah (H8429) addresses that which is “amazing, wondrous, and extraordinary.” Towah (H8427), like tow (H8420), is used to designate someone’s “mark or sign” as it is presented on a “written record.” We find that towdah (H8426) means “to celebrate our fellowship and to be thankful for it.” Then towbah (H2896) conveys the idea of “becoming moral and correct,” and thus tuwb (H2898), which is “desirable, manifesting that which is beneficial and right.”
Another variation of tuwr, this one designated by Strong’s number (H2905), speaks of “arranging stepping-stones to form a straight path,” and of “properly positioning 159them so as to establish a firm foundation.” And as tuwr (H2906), it signifies “the mountain which represents God’s power, authority, and kingdom.” That is indeed a lot to pack into four letters – the two consonants and two vowels – which comprise Towrah.
Bringing all of these insights together, when we observe the Towrah from the perspective provided by the Hebrew lexicons, we discover that we are witnessing Yahowah’s: tow – signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, find, and choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers which facilitate our restoration and return, even our response to that which is towb – good, pleasing, joyful, beneficial, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowrah – purifying and cleansing us, towr – so that we can change our thinking, attitude, and direction.
By turning to Ancient Hebrew, the original language of revelation, where each alphabetic character was designed to graphically display its meaning, we can learn even more about this Towrah – . Remembering that Hebrew reads right to left, what we discover is that the first letter was conveyed by a pictographic representation of an upright pole replete with a horizontal support beam: – which became the “t” in the English alphabet. It signified the upright pillar used to support a tent, which was a home in its day and, thus, was symbolic of the Tabernacle where God met with His children. Inclusive of the support beam, the original Taw was comprised of the elements of a doorway and is emblematic of Passover, the Doorway to Life.
The name of the character, Taw, is actually a rabbinic corruption of its original designation, tow, which conveys its actual meaning within toworah: “signature, sign, and a 160mark of authority.” Even today, when the is rotated forty-five degrees it becomes an x which “marks” the location of a “signature” on a document.
The second letter in Towrah represents a tent peg: . It is symbolic of enlarging a home and securing a shelter. As the most repeated letter in the Towrah, this conjunction was used to express the addition of something and to make connections between statements. In this way, the Wah conveys the role the Ruwach | Spirit plays in enlarging and securing Yahowah’s Covenant Family, enriching and empowering God’s children. Yasha’yah / Isaiah 54 provides a wonderful affirmation of this, making the same connection between the and the Ruwach – . It is one of many essential titles and names with a at its heart, such as ‘elowah – and Yahowah – , for example.
The third letter of Towrah was depicted by a profile schematic of an individual’s head . Stripped of the preposition “ba – in,” a Rosh has the honor of being the first letter of the first word of the Towrah, re’shyth. It describes “new beginnings in time, the first and foremost priority, the best choice, the highest point or designation, the head of a community, its firstborn, of being reborn and renewed.” Even today, the letter’s original name, Re’sh, conveys all of these same ideas.
More than this, the represents an observant individual, someone willing to examine, listen, and then think so as to acquire the proper perspective. The Towrah’s third letter, therefore, speaks of the new beginnings which are now possible for observant individuals who use their eyes and ears to assess what Yahowah has to teach us. And for those who prioritize God, those who make the right choice and reach the highest possible place and status, they become firstborn children of the first Family.
Also interesting, the is looking to the left toward the next letter in Towrah. In this case that is a Hey , the only 161letter repeated in Yahowah’s name . As a general rule, when a Hebrew character faces or moves toward one of the letters found in Yahowah’s name the connotations are positive. And when one of the ten directional letters ( ) faces away from a , , or , the implications are negative. Ruwach – , ‘elowah – , and even Yahowah – are perfect examples but actually not Towrah – – because while the is looking toward the , it has its back to the . I suspect that this is because our perspective on the Towrah and how we observe it determines how it influences our lives.
The final character in Towrah is the . This letter was originally depicted by drawing a person standing up, looking up, reaching up, and pointing to the heavens. As such, it reveals that God wants us up on our feet, our hand in His, so that we can walk with Him as opposed to bowing down, hands clasped in prayer, before Him.
The person who is pointing up and reaching up is paying attention to and attempting to benefit from God above. As a living legacy of this connotation, we find that the Hebrew word hey still means “behold, look and see, take notice, and consider what is revealed.” For those seeking God, for those reaching up to Him for help, all they need do is reach for His Towrah and grasp what it reveals. Yahowah’s “Towrah – Teaching, Instruction, Guidance, and Direction,” written as , thereby conveys each of these linguistic and graphic ideas.
Now that we know the purpose of the Towrah, recognizing that it is based upon the verb, yarah, and now that we have come to perceive its nature through the letters which comprise this extraordinary title, let’s return to Yahowah’s Teaching. In this next statement, we find Moseh rejecting God’s offer to resolve his inability to speak fluently. It was the lowest ebb of an otherwise brilliant life.
162“So then (wa), he said (‘amar – he conveyed, pleading (qal imperfect)), ‘With Your permission (by – recognizing that I’m responding to a superior being’s instructions, politely as I can express this after considering what has just been said, while the guidance is appreciated considering the implications), My Lord (‘edony / ‘adony – My Upright Pillar), You choose to send out (shalach – You want to dispatch (qal imperative)) please (na – begging and pleading) by hand (ba yad) You reaching out (shalach – You actually stretched out, continuously send out and away (qal imperfect)).’” (Shemowth / Names / Exodus 4:13)
I struggled trying to translate this. The words are not difficult, but the way that they were spoken does not make much sense. After flailing away at it, I came to realize that it is incomprehensible expressly because Moseh refused Yah’s help. When we are self-reliant, especially in the company of the most extraordinary communicator in the universe, we tend to say stupid stuff.
The stammering seems to validate Moseh’s self-assessment. And if so, stuttering was a real problem. I appreciate this validation because it affirms that Yahowah has a penchant for engaging with flawed individuals.
Second, an accurate self-assessment, even when that personal evaluation reveals a lack of qualifications and a plethora of inadequacies, tends to make us more reliant. And when we are dependent, we become more effective when working with Yah.
Third, the contrast between this man’s words, after rejecting Yah’s offer to speak through him, and later throughout Dabarym / Words when he is Yahowah’s foremost spokesperson, is amazing. It is this same contrast that we find between the religions of man and the relationship God intended.
163And fourth, by having someone who spoke poorly reveal the proper pronunciation of His name, Yahowah destroyed the religious excuse to avoid it.
At this point, Moseh knows that he is having a discussion with God. But he does not yet know much about Him. Until just a few minutes ago, he didn’t even know Yahowah’s name. So, it is entirely possible, albeit not advisable, for him to have said “‘adony – My Lord” rather than “‘edony – My Upright One.” That said, this was like saying “sir” today. It was a sign of respect, not a name or a title.
The Towrah would not be revealed to Moseh for some time, so there would have been no way of knowing that Yahowah was the Father of the Covenant. Moreover, the erroneous title was consistent with Moseh’s impaired speech and poor judgment. What Moseh knew of gods had come from Egypt, where they were contrived, each as impotent as they were imaginary, as fearsome as they were felonious. From the moment Satan inspired the first self-aggrandizing con artist to worship him as divine, religious gods have all been “lords.” Had Moseh known better, his response would have been better.
To be fair, there may have been more to this than just being an inadequate linguist. Moseh had walked away from Egypt, disgusted by the religious, political, conspiratorial, and military schemes which caused them to oppress and subjugate his people. Just as ‘Abraham had gained a new and better perspective by walking away from Babel | Babylon | Confounding by Commingling, so had Moseh by walking away from Mitsraym | Egypt | Religious Oppression. He did not want to go back.
Yahowah’s response is exactly what every religious person ought to expect from Him. They have rejected Yahowah’s company, His support, His Word, His people, and His plan. They have rejected Yahowah’s offer and 164name, and yet they inarticulately plead with Him nonetheless. I cannot imagine how irritating it must all sound, especially when compared to what He is offering.
“Then (wa – therefore), indeed (‘ap – surely because of this, to reveal a contrast in relation to what just transpired), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based upon His towrah – teaching regarding His hayah – existence) was displeased and disappointed, even exasperated (charah – was unhappy, annoyed, and grieved, vexed, deeply concerned, and agitated, even angry and incensed), with (ba – at and against) Moseh (Mosheh – One who Draws Out; from mashah – to draw out).
So (wa) He said (‘amar – He stated (qal imperfect – literally with ongoing implications)), ‘What about (halo lo’ – why not) ‘Aharown (‘Aharown – one who brings enlightened freewill regarding an alternative relationship, clearly desiring the home comprised of love and light which empowers; a compound of ‘ahal – to be clear about the home shining brightly, ‘ahab – to love, ‘awah – to desire the sign and mark, ‘ow – to choose and to prefer between contrasting ideas which serve as a marker of an alternative and conflicting relationship, ‘own – vigorous ability through empowerment, and ‘owr – light and enlightenment (i.e., informed freewill)), your brother (‘ah ‘atah), the (ha) Lowy (Lowy – one who helps join and unite; inappropriately transliterated Levite; from lowah – attending to the process of associating and joining together)?
I actually know (yada’ – because I am genuinely aware of the fact, I am cognizant that quite literally, and I realize that at least temporarily (qal perfect – for a finite time)) that, indeed (ky – by comparison), he (huw’) speaks incessantly, making words come alive (dabar dabar – he talks about talking and makes things happen by articulating a great many words, he habitually conveys the 165most words so he can communicate the ultimate Word (piel infinitive piel imperfect – the object, which is the Word, becomes actionable on an ongoing basis with unfolding implications over time)).’” (Shemowth / Names / Exodus 4:14)
So much for the notion that “God loves everyone” or even that “God is all-loving.” Moseh was the single most qualified individual on the planet relative to the mission God wanted to accomplish. Yah reached out to him and communicated directly to him, offering him what He is offering us – to properly equip, empower, and accompany us, giving us the opportunity to do something meaningful. And yet, Moseh said “no.” It made God “charah – displeased and disappointed, even exasperated, exceedingly unhappy and annoyed, grieved and vexed, deeply concerned and agitated, as well as angry and incensed.” Forgiving, accommodating, and accepting are not among charah’s connotations and will not be God’s response to man’s propensity to reject Him in favor of religion.
Consider the implications. Yahowah produced a dazzling spectacle, introducing Himself by title and by name to Moseh on Mount Horeb. He told him that He wanted his assistance in leading His people away from being abused as slaves. He heard God say that He would teach him, guide him, and walk with him every step of the way. Then Yah proved His divinity through symbols and prophecy. But in spite of this, Moseh said, “No, Lord. Choose someone else.” It made God angry, disappointed, and exasperated.
So I ask: how does this differ from Yahowah introducing Himself to us by title and name in His Towrah, with Him asking us to walk away from oppressive human institutions, with Him promising to teach, guide, and accompany us, with Him proving His divinity with prophecy? So, when the religious reject His offer and refer 166to Him as “Lord,” wouldn’t it be entirely reasonable to expect Yahowah to be annoyed and incensed?
While they would grow to have a productive relationship, Yahowah’s solution to Moseh’s recalcitrance suggests that He was mocking His reluctant liberator – just as He will mock the excuses postured by the Hasidic, Christians, and Muslims. He went from confirming that, as the one who gave humans the capacity to speak, He, Himself, would empower Moseh’s capacity to communicate to saying, “Your brother can talk for you.”
‘Aharown may have been the life of the party, but he was a far cry from God. So, after showing His frustration, exasperated yet undeterred, God came up with a temporary accommodation. He would give Moseh time to grow into the relationship. And that is why the perfect conjunction was used in association with yada’, revealing that ‘Aharown would be a stopgap measure. As they embarked upon their mission, Moseh would come to know and trust Yah and speak directly for God.
Since there is nothing more important to Yahowah than His Covenant, and since “‘aharown – enlightened freewill” is the only way to engage in a “beryth – family relationship” akin to the Covenant, God chose “ha ‘aharown – the light of freewill” to showcase the “yarah – source of His directions and instructions” through His “dabar dabar – many great words.” When a Hebrew word is repeated, it amplifies its meaning. So, in this case, dabar dabar tells us that ‘Aharown was capable of speaking the “ultimate word” – God’s Word. But it also shows that Yahowah has a sense of humor, as it, tongue-in-cheek, says that Aharown is known to speak “many words,” the “most words,” and “big words,” suggesting that he was known to have the gift of the gab (or be a blabbermouth).
Consistent with Yahowah’s promise to Moseh, God wants us to rely upon His provisions. The tendency to fall 167back upon our strengths tends to short-circuit the process, making ‘Aharown particularly vulnerable. He was not Yahowah’s choice, and he would not be effective for these reasons. This should have been a warning shot for those who choose to associate with politicians and preachers whose speeches are inspiring.
Fortunately, Moseh would lose his inhibitions, and he and Yahowah became the most effective team in human history. The Yatsa’ | Exodus from Mitsraym | the Crucibles of Human Oppression into the Promised Land by way of the Towrah would serve as a tangible expression of the Word of God. What was said and done then and there would reverberate throughout time, revealing the actions Yahowah has undergone to facilitate our acceptance of the actionable aspects of His Word – of our acceptance of His Covenant’s Conditions and His Invitations to Meet. There would be many words, but they would all lead to one place – away from the religion and politics of man and to a relationship with Yahowah.
Many lexicons acknowledge, albeit without specificity, that there is a connection between ‘Aharown – and ‘owr – , the Hebrew word for “light.” While they are somewhat out of order, the three letters comprising ‘owr are present in ‘Aharown.
But the initial letters, ‘ah /‘oh – , are more compelling because they take us directly to ‘ahal – and ‘ohel – . ‘Ahal is “clear and shining light” while ‘ohel is a “temporary dwelling place, a tent and home, even the tabernacle, to protect a family.” As such, the name suggests that Yahowah’s light would temporarily reside within ‘Aharown to clearly reveal the way home. Also interesting, ‘ahab is “love,” ‘awah denotes the “desire for the sign and mark,” and ‘ow is “to choose, expressing a preference between contrasting ideas and conflicting relationships.” Therefore, ‘Aharown would be a conduit for Yahowah’s love and to expose His signs, so that we 168might be able to choose between the contrasting ideas of man and God in recognition that religion is in conflict with the relationship Yahowah is offering.
The conclusion of is from ‘own, which speaks of “vigorous and abundant life, of empowerment and growth.” It serves to affirm the benefits which are afforded to the Covenant’s children on Shabuw’ah, where we are enriched, empowered, and enlightened by the Set-Apart Spirit.
Bringing all of these thoughts together, ‘Aharown represents enlightened freewill regarding the alternative, which is to live with God in His home, shining brightly as part of His loving Family.
“‘And besides (wa gam – moreover), look (hineh – behold, if you look up and pay attention you’ll notice that presently, right here and right now, at this very place and moment as a concession and condition), he (huw’) is coming forth (yatsa’ – is being extended and brought forth, arriving and appearing to serve (qal participle)) to (la – approaching and drawing near to) meet you, to greet you, and to call out to you (qara’ – to call you out, to welcome you, to encounter you, to invite and summon you to become better acquainted, to speak, reading and reciting for you, and to announce and proclaim the message for you (qal infinitive)).
When (wa) he sees you (ra’ah – he first lays his eyes on you and initially looks at you (qal perfect)), (wa) he will rejoice (samach – he will be happy, even elated, displaying a joyous attitude, albeit for a limited period of time (qal perfect)), taking this to heart (ba leb huw’ – in his judgment and with regard to his way of thinking).’” (Shemowth / Names / Exodus 4:14)
This comment had little to do with ‘Aharown, his approach, his attitude, or his thinking. None of that was relevant. Yah wanted Moseh, and everyone else for that 169matter, to “hineh – pay attention” to the “yatsa’ – impending arrival and means of withdrawal” of the “qara’ – invitations to be called out and meet” with God. Yahowah was prepared to “qara’ – greet” His wayward children, “welcoming” them back home. And through Moseh, He would provide an eyewitness to document these events so that we would all be able to “qara’ – read and recite” how God liberated His family from the religious and political institutions of man. This is what Yahowah wanted us to “ra’ah – see,” to “hineh – behold,” to “ba leb – take to heart, understand, and embrace,” and thus “samach – celebrate.”
Qara’ may be the most important verb in Yahowah’s lexicon. It serves as the basis of Miqra’, a title that falls behind only Beryth | Family-Oriented Covenant Relationship and Towrah | Teaching and Guidance in importance. Qara’ speaks of Yahowah’s Invitation to Meet, of God Calling us Out of the world to be with Him.
The epic events which would soon transpire would leave footprints for us to follow, leading us away from the human institutions of religion, politics, patriotism, and militarism, even the economics and academics which underlie them, so that we are prepared to live with Yahowah in His home. That path was laid out before us nearly 3,500 years ago when Yahowah guided the Children of Yisra’el out of Mitsraym through the first four Miqra’ey.
It all began at the doorway of life on Pesach | Passover, then crossed the welcoming and forgiving threshold of Matsah | UnYeasted Bread, where the stain and stigma of religion and politics were removed. Out of harm’s way, and on the next day, the Children of Yisra’el began to camp out with God on Bikuwrym as Firstborn Children. They would receive His Towrah Teaching seven sevens thereafter on Shabuw’ah, with Yahowah thereby fulfilling His promise to enrich and empower His children.
170But beyond this enlightening definition, this is the most important choice we are invited to make in our lives. We have been afforded the opportunity to exercise our freewill on the very plan Yahowah was now etching in history to free His children from human oppression. It would become known as the Miqra’ey.
Just as we have been told that the verb “yarah – the source from which teaching and instruction, guidance and direction flow” defines the Towrah, we have now discovered that the purpose of the Miqra’ey is for God to “qara’ – meet and greet, welcome and encounter,” mankind by way of “qara’ – an invitation and summons to be called out.” These are times to “qara’ – read and recite” the “dabar dabar – most important words” of Yahowah, so that we might “‘aharown – become enlightened and choose” to “qara’ – become better acquainted with” Him. And that is grounds to “samach – rejoice.”
“‘Then (wa), you should speak of God to him (dabar ‘el huw’ – you shall communicate the Word of God unto him (piel perfect – with the piel stem, the object, ‘Aharown, is put into a state of action under the influence of the verb, which is to speak, by the subject, who is Moseh, albeit for a limited time based upon the influence of the perfect conjugation)).
And (wa) you should place (sym – you shall provide and put (qal perfect)), accordingly (‘eth – therefore), these words (ha dabarym – the statements) in his mouth (ba peh huw’).
And I (wa ‘any), Myself, will be present with (hayah ‘im – I will be and exist alongside (qal imperfect – genuinely and continually)) your mouth (peh ‘atah – your physical source of speech) and in association with (wa ‘im) his mouth (peh huw’ – his capacity to communicate).
So (wa) I will be the source of teaching and guidance (yarah – I will provide instruction and direction 171to inform and to guide (hifil perfect – with the hifil stem, the subject, Yahowah, causes the object, Moseh and ‘Aharown, to teach in the same manner He instructs)) for both of you (‘eth ‘atah) regarding what relationally and beneficially (‘asher – to show the way to the benefits of the relationship) you should choose to act upon and engage in (‘asah – I would like you and others to do, with them choosing of their own volition to actually act and genuinely engage in accordance with My will (scribed in the qal relational stem which conveys that this message should be interpreted literally, imperfect conjugation, telling us that this work will be ongoing, continuing to unfold throughout time, and jussive mood (as a third-person volition) with the paragogic nun ending (which is an expression of first-person volition))).’” (Shemowth / Names / Exodus 4:15)
Yahowah had no intention of repeating the conversation He had just endured with His reluctant liberator. It would be up to Moseh to explain God’s plan to his brother, just as it would be up to Moseh to convey Yahowah’s Towrah Guidance to the rest of us.
One of the advantages of never changing is that God does not have to update His message. Once stated, His Guidance prevails for all time. Moreover, just as ‘Aharown would be guided by the same “yarah – instructions” that were conveyed to his brother, we are all taught by the same Towrah.
The purpose of the Towrah has been affirmed a second time. It is Yahowah’s “yarah – source of direction and guidance,” the place from which “teaching and instruction flow.” It presents His “qara’ – willingness to welcome us and His desire to meet us,” by “qara’ – calling us out” of the oppressive world of religion and politics.
Especially important, by using ‘asah, Yahowah is telling us that His Towrah is “actionable,” that He is 172Guiding the way we “engage” in this relationship by Directing our “response” to His Instructions. And just as there is one Towrah, there is only one response to it that will deliver the desired result. And to find it, we need to follow along in Moseh’s footsteps.
‘Asah was conveyed in the paragogic nun, which is akin to the cohortative in that it serves as an expression of first-person volition. It therefore conveys God’s will, telling us how He would like us to respond to His Towrah. It was also spoken using the jussive mood, which expresses third-person volition. And since this is a conversation between Yahowah, who as the speaker is the first person, and Moseh, who as the recipient is the second person, the third person would be the rest of us – all of those who consider God’s Teaching instructive.
We have discovered the basis, the meaning, and the purpose of the title Towrah. We now know that it serves as Yahowah’s “signed and written teaching and instruction, His guidance on how we can become exempt from judgment, His inscribed resource to provide direction which answers our questions on how to find God, and how to be restored and return to Him.”
These things known, we encounter the title Towrah again in the twelfth chapter of this book of Shemowth | Names. This conversation opens with Yahowah providing specific instructions on when and how we are to celebrate the first two of His seven Miqra’ey | Invitations to be Called Out and Meet God. These celebrations of our liberation, of life and vindication, are called “Yahowah’s Pesach, which is ‘Passover,’ and Matsah, which is known as ‘UnYeasted Bread.’”
173The integration of Pesach and Matsah is the focus of the first half of the twelfth chapter of Shemowth, as Yahowah prepares His children for their Exodus from the Crucibles of Human Oppression. And this is because Pesach without Matsah is counterproductive. Passover represents the means to eternal life, which sounds wonderful until you realize that God will not allow any of man’s political or religious rubbish to exist in His presence. And eternal life apart from God is spent in She’owl – an inescapable prison akin to a black hole.
The solution to this problem is UnYeasted Bread, where the penalty for our misguided ways, which is separation from God, was endured by Dowd’s soul, with him ransoming us on the Miqra’ of Matsah. Serving as the Welcome Mat (or decontamination area, to use a more modern metaphor) of the approach to Heaven, UnYeasted Bread represents the threshold which we must cross to be cleansed before we can enter God’s presence.
It is from this perspective that we must ultimately come to view everything which follows: Passover resolves the consequence of religion (which is death), and UnYeasted Bread resolves the penalty of our rebellion (which is separation from God). They enable Firstborn Children, where we are born spiritually into Yahowah’s Family.
Therefore, setting the stage for what would transpire during the three most important days in human history – the fulfillment of Passover, UnYeasted Bread, and Firstborn Children in 33 CE (year 4000 Yah), God told His children…
“You should observe (shamar – you should keep your focus upon, closely examining and carefully considering) this word and statement (dabar – this message and communication) as a clearly communicated prescription of what you should do to live (choq – as an 174inscribed thought and engraved recommendation regarding life and being cut into the covenant relationship) and (wa) as an eternal and restoring witness (‘ed) to (la) your children (beny) forever (‘owlam).” (Shemowth / Names / Exodus 12:24)
Yahowah’s eternal witness and restoring testimony, His teaching and guidance, the very Word of God, has a name: Towrah. It is filled with “choq – clearly communicated prescriptions of what we should do in life to live and to be cut into the relationship.” We, as parents, should share this with our children, now and forevermore.
With His next statement, Yahowah quickly dispenses with the prevalent Christian notion that Passover is a “Jewish” holiday. It is for God’s children, His Family, whether they be naturally born Yahuwdym or adopted Gowym. And while it is for all of God’s children, it is not for those who are alienated from Him.
“And (wa) Yahowah (Yahowah – the proper pronunciation of the name of YaHoWaH, our ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) said (‘amar – spoke (qal imperfect)) to (‘el – as God to) Moseh (Mosheh – One who Draws Out) and (wa) ‘Aharown (‘Aharown – one who brings enlightened freewill regarding an alternative relationship, who clearly desires the home comprised of love and light), ‘This is (zo’th – such is) the engraved prescription (chuqah – the clearly communicated, accepted, and inscribed meaning and portrayal which cuts those who thoughtfully engage into a share of the relationship) of Passover (ha Pesach – of the passing over (and thus not being subjected to death); from pasach – to pass over into abundant life by continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary).
175Not every child of a stranger should partake in it (kol ben nekar lo’ ‘akal huw’ – not all sons of a foreigner should eat it or consume it).’” (Shemowth / Names / Exodus 12:43)
As we will discover in the next volume of this Introduction to God, Dowd composed his magnum opus on the Towrah in Mizmowr / Psalm 119. In it, he affirmed that there were four essential concepts integrated into the Towrah which he encouraged us to observe. Chuqah | the engraved prescriptions which are clearly communicated and should be accepted to be cut into the relationship was one of them. In this case, the chuqah is Pesach – the door to life which, when opened, provides access to God, His Home and Family.
However, as God has stated, Pesach is not for everyone. For most, it is counterproductive. While men and women have long sought to be saved and to live forever, eternal life can be hellish if experienced in the wrong place. It isn’t that God doesn’t want mankind to benefit from Passover but, instead, that He doesn’t want His creation to be burdened by it. As the Doorway to Life, the souls of those who participate in Pesach become immortal. If this occurs estranged from God, if they aren’t Towrah-observant, if they don’t follow Pesach with Matsah en route to Bikuwrym, and if they do not understand how to capitalize upon what God is offering, then their fate will be to spend an eternity in She’owl with ha Satan.
The reason most “ben nekar – children of foreigners” are excluded is that the majority will follow in their father’s footsteps and remain religious, excluding participation in Pesach and the Beryth. It is only when a nekar becomes Towrah-observant and accepts the Covenant’s conditions that he or she is welcome.
However, God does not care for those who feign a relationship with Him. And He will not tolerate the 176presence of false gods. For these reasons, the children of those who are mistaken, who do not understand, who are disingenuous in their intentions, and who worship gods by different names, are prohibited from participating in Passover. And should you think that it is unfair to withhold benefits from the children of misguided and estranged parents, Yahowah knows that the overwhelming preponderance of children adopt their father’s religious and political proclivities and would, therefore, be doing themselves a disservice to live forever estranged from Him.
On the positive side, the initial participants who, in addition to the Children of Yisra’el, are expressly invited to benefit from Passover are “kasaph miqnah – those who genuinely want to be ransomed,” so long as they are engaged and working with Yisra’elites. And yet, males cannot attend Passover until men and boys are circumcised for reasons which are especially relevant.
While most souls simply cease to exist at the conclusion of their mortal lives, there are two destinations available to immortal souls: Shamaym and She’owl. Admittance into Heaven is granted to Covenant members, the sign of which is circumcision. Therefore, an uncircumcised man apart from the Covenant who becomes immortal remains eternally detached from God – and that means incarceration in She’owl.
“‘However (wa), every (kol) individual (‘ysh) coworker (‘ebed – servant or slave, contributor or associate) who longs (kasaph – who genuinely wants and desires) to be acquired (miqnah – to be redeemed and become part of the flock), when (wa) you have circumcised him (muwl ‘eth huw’ – cut off and removed the foreskin of his male genitalia), then at that time (‘az – thereupon, after this point which serves as a condition and logical expression), he may participate in it (‘akal ba huw’ – he may consume it and be nourished by it (qal imperfect)).’” (Shemowth / Names / Exodus 12:44)
177Therefore, there are two distinct types of individuals in Yahowah’s Covenant Family: the Children of Yisra’el who are naturally born into the household of ‘Abraham and Sarah and those who are adopted by choice from other ethnicities. The conditions and benefits, however, are the same for both groups. And once included and transformed into spiritual beings, the genetic composition will become irrelevant. We will all be Yahuwdym | Beloved of Yah.
The second and third exclusions are forthcoming. In that Yahowah’s home is an eternal residence, there will not be any temporary residents. Once we are part of Yahowah’s Family, we are His children forever. No one passes through heaven who does not intend to stay. And that is why God must put Covenant applicants through a rigorous and comprehensive screening process. Those who are given access to God must be free of religion, be unpatriotic, nonpolitical, opposed to militaries, and have discarded all vestiges of false gods along with the fanciful notions of conspiracies.
The Covenant’s children are all reliant on Yahowah, not man. We have enthusiastically attended Yahowah’s Invitations to be Called Out and Meet. We have capitalized upon God’s provisions. Those who enter Heaven’s door are observant, closely examining and carefully considering the conditions of the Covenant. As parents, we have sought to circumcise our sons, and as men, we, ourselves, are circumcised.
The third exclusion should strike us as particularly meaningful. Yahowah is rejecting paid clergy. Therefore, those who claim to be serving Him, especially those who are paid for their ministry, can kiss heaven goodbye. For a number of reasons, accepting money to broker Yahowah’s gift will preclude rabbis, pastors, priests, imams, and monks from Heaven.
178“‘But (wa) the temporary resident (towshab – the one who is just passing through and does not intend to stay, the foreigner and complete stranger) and (wa) the hired worker (sakyr – the paid servant or mercenary) may not consume it (lo’ ‘akal ba huw’ – cannot participate in it (qal imperfect)).’” (Shemowth / Names / Exodus 12:45)
Yahowah is a proponent of work, and He, Himself, engages in it. And there is no injunction against getting paid for one’s labor – only for cheating, accepting bribes, and such – none of which were mentioned. Therefore, in this context, the “sakyr – hired worker” is either what we would refer to as a “migrant farmer” who intends to leave after the harvest, or someone seeking compensation in association with Passover like a paid cleric. But since migrant workers were exceedingly uncommon during a time of ubiquitous slavery, and priests were a shekel a dozen, it’s the latter who are being excluded from receiving what they are selling.
The Covenant is a Family. Heaven is a Home. They represent Yahowah’s one and only beyth. Therefore, those who observe Pesach, which serves as the Doorway to Yah’s Home, should celebrate with other Family members.
“‘In one (ba ‘echad – within a single, solitary) home (beyth – house, family, and household), it shall be consumed (‘akal – it should be eaten (nifal imperfect – the subject, which is the lamb, carries out and receives the action of the verb, which means that the lamb is consumed to provide nourishment with ongoing and unfolding consequences throughout time)).
You should not take out (lo’ yatsa’ min – you should not come out or bring out (hifil imperfect)) of the home and family (ha beyth – of the house and household) any portion of (min) the flesh (basar – the body whether it be animal or human or the proclamation of the message or news) outside (chuwts – out in public, out in the open, on 179a road, or in the countryside, to an expansive place, expounding upon it).
And the bones (wa ‘etsem – the essential nature and very substance of the being) you shall not break (lo’ shabar ba huw’ – you should not fracture or interpret as separated (qal imperfect)).’” (Shemowth / Names / Exodus 12:46)
Yahowah owns the universe, and yet He has only one home. Yahowah is creative, and yet He has only one plan. If you are among the one in a million who is permitted inside do not toss the Lamb who made it possible outside.
One thousand five hundred years after the Exodus, the Romans developed the practice of breaking their victims’ legs. Unable to push up and relieve the stress on the arms, those they were humiliating and torturing would quickly suffocate during their crucifixion. Such would not be the case with Dowd. As is the case with the Pesach ‘ayil, he would bleed to death. And that is the reason behind the final statement.
Further, Dowd’s soul would be crushed on Matsah, but his body would not be broken on Pesach. This serves to resolve the Christian confusion over “Jesus’ body being broken for the remission of sin.”
Through Yisra’el, Yahowah conveyed His name, nature, Towrah, Covenant, and Invitations to the world. They were the only witnesses to these things and serve as an example of what God will do for those who accept Him as well as the consequence of rejecting His offer.
“‘The entire (kol – all of the) community of witnesses (‘edah – gathering assembled to provide testimony to memorialize the agreement as assurance that it would be remembered) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) will choose to act accordingly regarding this (‘asah ‘eth huw’ – will 180of their own freewill engage likewise, doing this (qal imperfect jussive)).’” (Shemowth / Names / Exodus 12:47)
While the Towrah is not comprised of laws to be obeyed, it is filled with guidance which is beneficial only when followed. To attend Passover, we must answer Yahowah’s Invitation. To engage in the Covenant, we must accept its instructive conditions.
Dealing a fatal blow to Paul’s mercurial musings, Yahowah, who just so happens to be the Creator of the universe, the Architect of life, the Author of the Towrah, the Father of the Covenant, and the One who conceived Passover, and saw that it was fulfilled, said…
“‘Indeed, if and when (wa ky – so then on the condition and as a marker of emphasis while designating a reliable exception) a person from a different ethnicity (ger – an individual from a different geographical location) in association with you (‘eth ‘atah) as a guest (guwr – as an individual who is gathering, congregating, and dwelling together on a sojourn while demonstrating the proper reverence and respect for the future considerations and implications (qal imperfect)) engages in (‘asah – acts upon and participates in (qal perfect)) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) to approach (la – according to) Yahowah (Yahowah – an accurate transliteration of the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), then to draw near, his every (la huw’ kol) remembrance (zakar – memory and public proclamations regarding what is true, or men and boys for the sake of remembering) must be circumcised, choosing to bring prior associations to an end (muwl – must be cut off and removed, taking action 181with an oath to cease and desist, choosing of his own freewill to turn around and go the opposite way (nifal imperative – with the nifal stem the subject carries out and receives the benefit of the verb’s action, which is to cut something away to achieve separation while the imperative mood expresses a first-person command, intention, or exhortation and serves as a second-person expression of volition)).
And then at that time (wa ‘az – thereupon as a logical result and temporal expression), he may approach, draw near (qarab – he may step up, come forward, and be present (qal imperfect)), and participate in it (wa la ‘asah huw’ – act upon it and engage in it).
And so, he shall exist (wa hayah – then he shall be (qal perfect)) similar to (ka – comparable to or the same as, like, consistent with, or in the same manner as) a native-born person (‘ezrah – one who is naturally born; from zarach – one who is alert, comes out, rises up, and shines) of the Land (ha ‘erets – of the realm).
But (wa) all of those who (kol – all and everyone who) are uncircumcised (‘arel – remain stubborn, unacceptable, and unharvestable) shall not eat it (lo’ ‘akal ba huw’ – shall not ever consume it, be nourished by it, or derive life from it (qal imperfect)).’” (Shemowth / Names / Exodus 12:48)
Circumcision is one of the five conditions of the Covenant and Passover was conceived to make the Covenant’s children immortal. Therefore, since those who have not been circumcised cannot be part of the Beryth, Pesach does not apply to them. The uncircumcised are excluded from the Covenant and thus precluded from Passover. It isn’t complicated.
No Passover, no eternal life. No eternal life, no participation in the Covenant. No participation in the 182Covenant, no salvation. No salvation, no entry into heaven. No entry into heaven, no drawing near or approaching God.
Recognizing that the words support this rendering, I wanted to draw your attention to how it blends the actual and metaphorical implications of circumcision together with Yahowah’s intent: “then to draw near, his every (la huw’ kol) remembrance and public proclamation of what is true (zakar) must be circumcised by choosing to bring prior associations to an end (muwl).”
This is the first time in a decade of study that we’ve encountered the imperative mood when it can be interpreted as more than an expression of second-person volition. The subject of the verb muwl is everything the guest has held dear and is third person, and yet God is addressing you and me. Therefore, He is stating that we must be circumcised while choosing to curtail our prior affiliations if we want to participate in Passover.
Adult circumcision, like the Covenant, is a choice. If an individual does not want to participate in the Covenant, they do not need to be circumcised. Even though the fifth and final condition of the Covenant asks parents to circumcise their sons on the eighth day, zakar, unlike ben, does not mean “son.” Also be mindful, should you be an uncircumcised man, there is no indication as to how much of the foreskin needs to be cut or who should do the cutting if our parents failed us in this regard.
Since the primary meaning of zakar is “remembrance,” the most reasonable translation serves to affirm the initial condition of the Covenant which is to disassociate from religion and politics, societal customs and familial traditions, prior to meeting Yahowah or engaging in a relationship with Him. We are beginning a new life, becoming part of a new family, and entering a new place, so it is only right that we leave the hindrances 183behind. This choice is simple: religion or relationship, man or God.
I am not native to Yisra’el, as I am not a descendant of Ya’aqob. But it does not matter because Yahowah made it possible for others like me to be grafted into His family tree and to be rooted in His Land. We avail ourselves of this opportunity by participating in Passover and Matsah. They serve as the doorway through which we approach God’s presence and His means of perfecting us. As such, this is one of the most inclusive and reassuring passages in the Towrah.
While we will delve more deeply into Yahowah’s instructions regarding circumcision during our comprehensive review of His Beryth | Covenant in Yada Yahowah and Observations, suffice it to say for now that, while circumcision does not in itself save anyone, for a man, there is no access to salvation without it. And that is because circumcision is the sign of the Covenant, and only the Covenant’s children survive. No circumcision – no Covenant, no Covenant – no salvation. This is because the lone path to our redemption and adoption into God’s Home begins with the Doorway to Life labeled Passover and it crosses over the Threshold of Redemption entitled UnYeasted Bread. A man cannot pass through or over either without first being circumcised.
If you are a Christian, and if you have believed Paul’s letters to have been inspired, consider this a dire warning. Disassociate from his religion and discard this false prophet’s testimony. There is no mistaking the fact that Paul’s animosity toward Yahowah, His Covenant and His Towrah, was fueled by his hatred of circumcision.
This then brings us to the reason we decided to explore this conversation. Yahowah unambiguously affirmed…
“‘One (‘echad – a single, solitary, and explicit) Towrah (Towrah – Source of Teaching, Guidance, 184Instruction, and Direction; from yarah – to provide an outpouring of educational instructions and directional guidance) shall actually and always exist (hayah – was, is and always shall be (qal imperfect)) on behalf of (la – to enable the approach of and concerning) the native born person (ha ‘ezrah – one who is naturally born; from zarach – one who is alert, comes out, rises up, and shines) and (wa) for (la – concerning the drawing near of) the individual from a different ethnicity (ger – the person from a different geographical location) who as a guest considers the implications while gathering together and dwelling (guwr – as an individual who is gathering, congregating, and dwelling together on a sojourn while demonstrating the proper reverence and respect for the future considerations and implications (qal participle – a genuine characterization of the individual as a verbal adjective)) within your midst (ba tawek ‘atem – with and among you).’” (Shemowth / Names / Exodus 12:49)
When God speaks, there are consequences of His words we ought not miss. He did not say, “This Torah is for Jews only.” He said that there was and would only be “one Towrah” and that it “was for every ethnicity.”
In light of this declaration, there is no room for a New Testament, a Talmud, or a religion. And with these words, the absurd notion of an “Oral Torah” is entombed.
It is interesting that “‘echad – only one” and “‘achad – to go one way or the other” are indistinguishable in the Hebrew text. Our conclusions regarding Yahowah’s Towrah, therefore, serve as the fulcrum upon which our souls rise up to God or vanish in the dust of the earth. That makes this a good idea…
“And (wa) all (kol) of the children (beny) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) acted upon and did (‘asah – celebrated, actively engaged, and profited) for the benefit of the relationship (‘asher) 185as (ka) Yahowah (YaHoWaH) had instructed (tsawah – directed and ordained); Moseh (Mosheh – one who draws us out) and (wa) ‘Aharown (‘Aharown – enlightened freewill) likewise did the same (ka ‘asah – celebrated, engaged, and profited similarly).” (Shemowth / Names / Exodus 12:50)
The twelfth chapter of Shemowth / Names concludes with…
“And then (wa), it happened (hayah – it occurred, came to be, and took place) in (ba) this (zeh – specific) essential and substantive (‘etsem – speaking of a skeleton which provides the framework for life and our backbone) day (yowm): Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence) came to bring out (yatsa’ – He descended to serve, extending Himself to lead out and bring forth, to free and deliver) the Children of Yisra’el (beny yisra’el – the family members who strive, contend, and struggle with, those who engage, persist, and endure with, those who persevere with, and who are set free and empowered by God).” (Shemowth / Names / Exodus 12:51)
The timing of things is as important to Yahowah as is the substance. One day isn’t just as good as another. Nothing is chaotic, random, or the result of happenstance. God has a plan for His Family, and He came to bring it to fruition on His schedule.
Rest assured, there is a lot more to be known and said about Pesach | Passover. Therefore, in the Miqra’ey | Invitations volume of Yada Yahowah, you will find two chapters where the prelude to Passover and reasons for it are followed by three more devoted expressly to Pesach. Thereafter, three additional chapters share the insights we have gleaned from what Yahowah has revealed regarding Matsah | UnYeasted Bread.
186Every good teacher knows that our memory is aided by repetition. And that is why Yahowah’s most essential Towrah | Guidance, and there is none more vital than Chag Matsah, is consistently reinforced through a variety of predictions, promises, dress rehearsals, instructions, historical enactments, explanations, and fulfillments. Here is one of many such examples…
“The religious and political oppressors (wa Mitsraym – the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty where slaves were confined and restricted by political persecution) were intensely resolute (chazaq – were strong-willed and firm, some helpful and others harsh) with the people (‘al ha ‘am), hurriedly (mahar – anxiously and quickly, impulsively and impetuously, formally but fearfully) sending them (la shalach hem – dispatching them) out of the region (min ha ‘erets). For they said (ky ‘amar), ‘We will all die (kol ‘anachnuw muwth)!’ (Shemowth 12:33)
So (wa), the people (ha ‘am) brought along (nasa’) their dough (‘eth batseq huw’ – their grain mixed with water) before it was yeasted and there was a return of the grievous sorrow of cruel oppression (terem chamesh – in advance of the embittered fungus conceiving the culture of ruthless persecution) – having their kneading bowls (mish’ereth hem – their breadboards; from sha’ar – to remain behind) bound up (tsarar – wrapped up and confined reminiscent of being bound in dire straits) in (ba) their garments (simlah hem – their clothing; from semel – resembling idolatrous worship) and upon (‘al) their shoulders (shakem hem – backs; from shakam – to rise and get an early start on the day).” (Shemowth / Names / Exodus 12:34)
The specter of death will cause most to panic, which is what occurred in Mitsraym. The people were afraid that they would all be killed by the God who was committed to 187freeing His children. There was nothing in heaven or on earth that would stop Him from obtaining their liberty.
Yahowah has confirmed what we have come to recognize. By using terem chamesh, we know that “before the bread was yeasted” was indicative of acting “before there was a return of the grievous sorrow and cruel oppression as a result of the embittered fungus permeating the culture of ruthless religion.” Chamesh drives to the heart of the issue God has been articulating.
Yahowah has nothing against yeast, per se. His issue is with what chamesh represents through its other connotations: “ruthless tyranny and subjugation, cruel behavior which embitters, leading to callous repression, merciless conditions, horrific suffering, and sorrow.” Cynical and disillusioned people become defiant and harbor animosity against God which in turn leads to cognitive dissonance and emotional anguish. When covetous people enter the realm of politics and religion, they tend to become tyrants who prosper by lording over others. This is what Mitsraym represents, which is why leaving the land of political persecution and religious corruption became analogous with the purpose of UnYeasted Bread.
Similarly revealing, the same three Hebrew consonants can be vocalized chamash, which means “to devise an unjust plot or plan which leads to the mistreatment of others, plundering them, destroying their land and possessions, while terrorizing and killing them without any hint of morality.” Mitsraym, indeed.
The roots of the remaining words paint a vivid portrait of what was occurring. Their mish’ereth | breadboards symbolized not wanting to be sha’ar | left behind in the realm simlah | clothed in semel | idolatrous religious worship. Having shakem | shouldered the burden of being 188enslaved, they would shakam | arise and get an early start on the day.
While they were free and no longer remained tsarar | confined and besieged, by incorporating this word so cleverly into the text, Yahowah was making an ominous and yet reassuring prediction. As the Time of Ya’aqob’s Tsarar | Israel’s Troubles approaches, rest assured that there will be another Yatsa’ | Exodus.
It was inadequate on its own merit following 82 years of enslavement, but nonetheless, Yahowah gave the captors the opportunity to make reparations…
“When (wa) the Children (ben) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) had engaged (‘asah – had acted at that time and actually done, expending the energy and effort to profit (qal perfect)) in a manner consistent with (ka) Moseh’s (Mosheh’s – the One who Draws Out) message (dabar), they asked (wa sha’al) the religious despots and political tyrants (Mitsraym) for (min) implements and cooking vessels (kaly), silver (keseph) objects (kaly) and gold (wa zahab), in addition to clothing (wa simlah).” (Shemowth / Names / Exodus 12:35)
When we engage in a manner consistent with His Towrah’s | Guidance, Yahowah will free us from the sting and stain of political persecution and religious oppression. Such is the purpose of Chag Matsah. Beyond being liberated from the wiles of man, we are also enriched by God – given everything we need and desire to live a fulfilling life. These objects were but a token of the riches we will receive. The Children of the Covenant will be showered with the most wonderful inheritance in the universe as we are adopted into Yah’s Family.
“Yahowah (YaHoWaH) bestowed and granted (nathan) for the family (ha ‘am) a sense of empathy resulting in a favorable and compassionate disposition 189(‘eth chen) in the sight (ba ‘ayin – in the eyes and perceptions) of the religious and political oppressors (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the place of coercive cruelty and slavery) such that they let them have what they requested (wa sha’al hem).
Thereby (wa), the political and religious oppressors (Mitsraym) were spared further anguish (natsal).” (Shemowth / Names / Exodus 12:36)
The Natsal | Opportunity for Deliverance, now known as the Yatsa’ | Exodus, is a nathan | gift granted and bestowed by God. It is born out of His sense of chen | empathy and mercy for His ‘am | family.
Had the Children of Yisra’el continued to act upon the dabar | message of Moseh by shamar wa shama’ | observing and listening to the Towrah | Teaching of Yahowah, this is the reception they would have enjoyed throughout history. From this moment to the present day, there would have been no wandering around in the wilderness, no inhospitable reception in the Promised Land, no Philistines or Fakestinians, no Assyrian or Babylonian captivity, no Greek or Roman invasions, and resulting subjugation, no Diaspora or Holocaust, no anti-Semitic Christian conspiracies or Islamic terrorism. Moreover, had the Children of Yisra’el engaged in harmony with the Towrah’s | Guidance, the nations which have suffered for having tormented God’s People would have been spared that fate.
“The Children (ben) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) set out (nasa’ – picked up and departed) from (min) Ramses (Ra’ameses – Ra is the one who bore him, or the son of the sun) to Sukowth (Sukowth – Temporary Dwelling or Encampment; from sukah and sakak – to shelter and protect, to pitch a tent and camp out, and to cover) with 190approximately (ka) six hundred thousand (shesh me’ah ‘eleph) able individuals (ha geber – capable and strong people [while geber is masculine it is used to describe adult humans who have the strength to prevail and is not limited to males) on foot (ragly) besides (la bad min) little children (tap – infant boys and girls who take quick little steps).” (Shemowth / Names / Exodus 12:37)
Sukowth is the plural of Sukah, which serves as the name of Yahowah’s seventh and final Miqra’ – the festival which celebrates mankind camping out with God in the Promised Land. This tells us that the pathway to paradise which begins with Passover and UnYeasted Bread leads to Sukah | Shelters Just as ‘Abraham was called out of the political and religious milieu of Babylon before he could walk with God to the Promised Land, the Yisra’elites were led out of an equally corrupt realm in which the sun and stars had been considered gods before they were allowed to camp out with Yahowah.
As an interesting aside, since geber can mean “men” in addition to “adept adult individuals,” the passage is often rendered as “six hundred thousand men in addition to women and children.” However, geber is a measure of aptitude, not gender. It was used to say that there were approximately 600,000 able individuals with a fighting chance to succeed in this journey.
Moreover, tap means “infants,” not “women and children.” It comes from a root which speaks of quick little steps and of those more likely to trip as a result. Accordingly, it would be wrong to conclude that there were six hundred thousand men, even more women, and twice that many children.
And while the scars left by hundreds of thousands of refugees walking across the arid landscape of the Sinai Peninsula are still visible from space, there may be more to the number six than simply an assessment of the 191population. “Six” is the number of man, and it represents the unique animal conceived with a conscience on the sixth creative day. And from God’s perspective, these were the most important people on the planet. He would validate His formula of six plus one, of man with God equating to a better life through them.
Until recently, it was considered implausible that there were six hundred thousand Yisra’elite slaves in Egypt, but now the evidence is ubiquitous and irrefutable. Digs in the Upper Nile region, especially the gravesites unearthed in Avaris, demonstrate that hundreds of thousands of Hebrews were enslaved in this region.
Satellite photos of the Sinai not only reveal evidence of an ancient migration, but the footsteps also lead to the beach at Nuweiba on the western shore of the Gulf of Aqaba. It is the only place of sufficient size to accommodate this multitude prior to the crossing. Not only is the mountainous route which leads to this area consistent with the Towrah’s depiction, but there is also an elevated pathway closer to the surface of the Gulf of Aqaba at this location. It is also replete with remnants of Egyptian chariot wheels encrusted in coral beneath the waves. This gradual grade across the northeastern arm of the Red Sea is suitable for a massive population to cross into Arabia. Moreover, large stone columns (approximately 15 feet tall and 4 feet in diameter based on the pictures) were erected on the Eastern and Western shores in this location by Solomon, thanking Yahowah for the role He played in freeing His people.
“They baked (wa ‘aphah) the dough (‘eth ha batseq) which (‘asher) they had brought out (yatsa’) of (min) the Crucibles of Oppression (Mitsraym) as flat loaves (‘ugah) of unyeasted bread (matsah – without the fungus of yeast, thereby uncontentious, symbolic of removing the fungus of religion; from matsats – to drain out and remove) because (ky) there was no yeast added (lo’ chamets – 192their loaves were not embittered or oppressed, they were not wrongly treated) as (ky) they had been expelled (garish) from (min) Mitsraym | Political and Religious Persecution (Mitsraym), and they would not have prevailed (lo’ yakol) if they had delayed, having vacillated and dithered (la mahah). Moreover (wa gam), they had not done anything to prepare (lo’ ‘asah) food or provisions (tseydah) for themselves (la hem).” (Shemowth 12:39)
“And then (wa), it came to pass (hayah), at (min) the completion (qets – the finish, limit, duration, and end) of thirty years (shalowshym shanah) and four hundred years (wa ‘arba’ me’ah shanah), in (ba – during) this one very substantial, essential, and foundational (‘etsem ha yowm ha zeh), day (yowm), it came to be (hayah) that everyone (kol) who was part of the vast assemblage of individuals following their leader (tsaba’), Yahowah (YaHoWaH), came out and were withdrawn (yatsa’) from (min) the realm (‘erets) of religious and political persecution and tyranny (Mitsraym).” (Shemowth / Names / Exodus 12:41)
Over the course of 430 years, there are 157,058 days, and yet there was only one which could be considered “‘etsem – essential.” What does this tell us about Yahowah’s sense of punctuality, of His reliability, and of His adherence to a predetermined schedule? If He fulfilled His plan on this day, shouldn’t we expect that He will do the same upon His return? Why then is it so difficult for the preponderance of people to ascertain that this will occur on Yowm Kipurym | the Day of Reconciliations in year 6000 Yah?
This is the second time Yahowah has used ‘etsem in association with the Miqra’ of Matsah. As we discovered in our review of Shemowth / Exodus 12:17, ‘etsem denotes the “essential nature of a living organism, its skeleton and the foundation of life and limb.” It also conveys the idea of 193“becoming vast and powerful.” Our ability to stand with God and endure forever with Him is predicated upon our response to what He did for us on this day. ‘Etsem lies at the heart of how we were constructed as well as how God facilitated our ability to stand with and relate to Him.
These passages confirm that even over the course of four centuries, Yahowah’s sense of timing was directed toward a singular moment – the most essential and substantial day in human history. No, not this day, the 15th of ‘Abyb 1448 BCE, but this same day in 33 CE when Chag Matsah was fulfilled. The Miqra’ would provide the framework from which the redemption of mankind would be fleshed out.
Yes, Passover is vitally important. It is where those who rely upon Yahowah to open the door to life become immortal. But that alone is not sufficient. Our rebellious nature needs to be purged, and the penalty we have earned for our crimes against God and our fellow man needs to be paid. That is the purpose of UnYeasted Bread. Our souls, scrubbed and cleansed of Mitsraym are removed from the crucible of She’owl | Hell – from eternal separation from God. We are ransomed on this day because, on it, Dowd’s soul endured She’owl to redeem His Covenant children. He became our provision. He paid our penalty. He removed the culture of religious and cultural fungus so that we would be free to answer His summons and serve – to walk with Him and stand with Him.
What follows is fascinating. Yahowah uses “night” rather than “day” to describe the ordeal that is foreshadowed by the Invitation to be Called Out and Meet of UnYeasted Bread. This is because Dowd’s suffering on our behalf intensified at sunset, at the dawn of the Shabat of Matsah, as his soul entered She’owl. It would be the longest of nights – the time Dowd’s soul descended into the lightless realm of a crucible akin to a black hole in our stead to save us from having to go there ourselves.
194God seems to be predicting that He, Himself, will be vigilant, saving us, during the evening of UnYeasted Bread. And because we are the beneficiaries, to capitalize, we need to acknowledge what He has done in the darkness so that we might bask in His light.
“It is (huw’) a night (layl – a time of darkness and shadow devoid of light; from luwl – to fold back) to be alert while holding an evening vigil (shimrym – for an evening watch to be on guard through the darkness with the expectation of salvation; from shamar – to be observant, closely examining and carefully considering that which protects and saves lives) to approach (la – to draw near) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) and for them to come out (la yatsa’ hem – to go out with them, bringing them out (hifil – within the confines of the relationship, God is facilitating their departure and, in the process, making them more like Him, infinitive – intensifies the action as a verbal noun, and construct – making this act possessive of them)) from the land (min ‘erets) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where the people were confined and restricted by military and economic institutions; 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 and shut up in the likes of a concentration camp by those showing great hostility).
It is the night (huw’ la layl ha zeh – this is the period away from the light) to be vigilant, closely examining and carefully considering (shimrym – to be resolutely focused and observant, an evening to watch and be on guard through the darkness with the expectation of salvation; from shamar – to be observant, contemplating that which protects and saves lives) the means to approach (la – 195drawing near, being concerned about, and regarding moving toward) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) for (la – on behalf of) all (kol) the children (ben) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) throughout their generations (la dowr hem – regarding their offspring, for their households, within their dwelling places, and for all time).” (Shemowth / Names / Exodus 12:42)
It is what transpired during the darkness of the Miqra’ of Matsah that we are being encouraged to observe, closely examining and carefully considering, what Yahowah did for us this night so that we can approach Him at first light the following day.
This remarkably insightful statement further reveals that there are two essential aspects of Chag Matsah, which is why it is comprised of two Miqra’ey. During the day, Yahowah had also “la yatsa’ hem – made it possible for His People to leave” man’s “mitsraym – oppressive political and religious influence.”
Once God removes His chosen from the ongoing stigma and stain of the culture of man, then He perfects our souls by eliminating the darkness associated with the human approach. This is why He is asking us to be vigilant this night, alert and observant, so that we are ready to approach Him when it is over.
To this end, yatsa’, God’s preferred terminology for the “Exodus,” was written in the infinitive as an intensified and actionable noun. More telling still, it was scribed using the hifil stem, revealing that it is Yahowah who enables our departure through our relationship with Him.
As this name implies, Mitsraym was a crucible of religious and political persecution and economic and 196military subjugation. It was like every other civilization where the only person who was free to do as he pleased was the dictator, whether the tyrant was called pharaoh, king, khan, czar, caesar, general, or lord. The requisite caste systems assured that everyone else would be controlled, manipulated, deceived, and used by the potentate who claimed his god had bequeathed him such rights. And to assure compliance, unrelenting toil and torture were the lot of ordinary individuals. Moreover, the tyrant was afforded the right to torment his detractors through his affinity with the religious establishment because the priests were psychopaths, ever ready and always willing to afflict the noncompliant.
Mitsraym was the state of affairs for every civilization throughout the world. They were all characterized by the most ruthless individual rising to power, then claiming his god’s authority through the integration of government and religion. The imposition of a repressive caste system followed, with mitsraym becoming the way of man. This abuse of power prevailed in Imperial Rome and under Roman Catholicism with the imposition of feudalism. It exists today in India and communist China.
It is God’s desire to free us from mankind’s religious and political, economic and military, conspiratorial and cultural schemes. He did so on the 15th of ‘Abyb in 1447 BCE and again on the 15th day of ‘Abyb in 33 CE. His offer is valid today – especially as we approach the Time of Ya’aqob’s Troubles and His Yowm Kipurym return. What you and I do with this realization determines the fate of our souls.
The night of UnYeasted Bread has been presented as a called out and special Shabat, the 15th of ‘Abyb each year. During this day and night, Dowd’s soul went to the place of separation and darkness to remove the culture of yeast from our souls so that we could live forever with Yahowah. It was the darkest and yet brightest time in all creation.
197Bringing this all together for us…
“Then, Moseh said (wa Mosheh ‘amar) to the people (‘el ha ‘am – to the family and kin), ‘Remember (zakar – be mindful of and never forget, memorialize and consistently mention) this specific day (‘eth ha yowm ha zeh) which, to reveal the way to get the most enjoyment out of life (‘asher – which to show the way to receive the benefits of the relationship), you were brought out (yatsa’ – you were withdrawn, emancipated) from (min – out of) the realm of (‘erets – the land and nation of [included in the Dead Sea Scrolls but omitted from the Masoretic Text]) the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of military, economic, conspiratorial, societal, and governmental persecution and subjugation; plural of matsowr – to be considered inferior and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed as if in a concentration camp by those showing great hostility), away from (min) the house (beyth – home and lineage) of slavery (‘ebed – of bondage, of being owned, controlled, and compelled).
For indeed (ky – rather, emphasizing through contrast), with (ba – in) a strong and forceful (chozeq – overpowering and uncompromising; from chazaq – strengthening and empowering, courageous and prevailing, resolute and firm) hand (yad – influence and control), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) descended to serve you, bringing you out and withdrawing you (yatsa’ ‘eth ‘atem – extended Himself to remove you, leading you out and delivering you (hifil perfect)) from this (min zeh).
Therefore, do not continue to consume (wa lo’ ‘akal – do not make a habit of eating or partaking in (nifal imperfect – the subject, you, are affected by whatever you 198consistently eat)) yeast (chamets – the fungus which puffs up bread with hot air (carbon dioxide), ferments, and grieves, produces alcohol in beer and wine) (Shemowth 13:3) this day (ha yowm) in the month (ba chodesh – in this time of renewal) of ‘Abyb (ha ‘Abyb – when newly formed and ripening barley is growing and green) when you (‘atem) were brought out (yatsa’ – were withdrawn and removed).’” (Shemowth / Names / Exodus 13:4)
It is so obvious, and so vital to our redemption, that I am amazed that no one else has perceived or acknowledged the connection between Yahowah removing us from religious and political corruption and God asking us to memorialize the occasion by removing yeast from our diet. It means that the fungus we are foregoing is the very religion and politics which enslaved the people. This is not only what Yahowah is saving us from, but also what He is asking us to remove from our lives.
Therefore, Pesach | Passover opens the doorway to eternal life, making the children of the Covenant immortal. Matsah | UnYeasted Bread perfects us by removing the corruptive nature of religion and politics from our souls. This results in Bikuwrym | Firstborn Children whereupon the Covenant Family is reborn spiritually in anticipation of Shabuw’ah | the Promise of Seven, when we are empowered and enriched by God.
Selah | please pause now and contemplate the enormity of this realization and its influence on our lives here and now and then forevermore. Then consider how much has been lost as a result of the failure to perceive the obvious and capitalize upon it.
Rabbis have fundamentally altered the nature of Pesach and Matsah because God’s reality is counter to their religion. In so doing, they have deliberately deprived 100 generations of Jews of their salvation, desecrating the 199means to life and foreclosing redemption. It is an offense for which a hellish recompense is certain.
Rabbis have gone so far as to systematically denounce the fulfillment of the Miqra’ey and deny that Dowd served as the Passover Lamb. In their Talmud, they have renamed the Zarowa’, “Yeshu,” an acronym which they claim means: “May His Name Be Blotted Out.” They refer to the Lamb of God as “one of the worst people who ever lived who is stuck in hell forever.” Then these same rabbis jumped headfirst into the pit of depravity by removing all but an inedible bone from their Passover Seder. Their plate would be modeled after Cain’s unacceptable offering, thereby making a mockery of the Miqra’ while ending the possibility of eternal life.
Then, rather than following Yahowah’s lead, and memorializing Matsah above all else, celebrating its role in perfecting our souls through the removal of religion, Rabbinic Judaism has reduced the ‘etsem Qodesh Miqra’ of Chag Matsah to nothing more than an ingredient. They remove yeast from their homes but are absolutely clueless as to why this should be done. And even then, they do so in conjunction with their religion as opposed to in opposition to religion. As a result, every Jew who has followed the rabbinical example remains mired in the corruption from which God has sought to withdraw us.
Depending upon your ethnicity and prior history, you may be wondering which is worse. Is Judaism more at fault for negating the purpose of the Passover Lamb while perverting Yahowah’s intent to the point their redemption is squandered? Or is Christianity worse for having renamed Dowd “Jesus,” affording him Dowd’s titles, and then completely ignoring his Passover sacrifice? Judaism has all but eliminated the ‘ayil from Pesach, while condemning the Passover Lamb. Christianity rejects any association with the Miqra’ and has turned the lamb into a god. In Judaism, matsah is an ingredient rather than a Miqra’. But 200with Christianity, they don’t even know what matsah means.
Since the consequence for those foisting these lies is She’owl | Hell, it is baffling that both religions are deceiving and damning their constituents – and doing so belligerently. The answers Yahowah provided were in writing, in His Towrah, clearly stated, and obvious.
“‘Tell (wa nagad – conspicuously and in a straightforward manner inform) your children (la ben ‘atah – your sons) about this day (ba ha yowm ha huw’), saying (la ‘amar), “For the sake of the participants who benefit from this occasion (ba ‘abuwr zeh – because of this), Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) engaged to do this for me (‘asah la ‘any – performed this service for me to approach, working on my behalf), when (ba – and because) I (‘any) came out and was removed (yatsa’ – I was withdrawn) from (min – out of) the coercive nature of religion and politics (Mitsraym – from being subjected to governmental, military and economic control, from having my freedoms curtailed and then being further restricted during a time of testing and tribulation).”’” (Shemowth / Names / Exodus 13:8)
Once we understand that mitsraym represents the caustic and controlling influences in our world, we are in a position to keep our children safe. Yahowah engaged to do this for me and for you. He has removed the mitsraym from every child of the Covenant.
While the opportunity to be adopted into the Covenant Family is available to everyone, societal imprinting is so pervasive, very few are aware of God’s offer. Acceptance is predicated upon coming to know Yahowah and understanding what He is offering and expecting in return. Then we must choose to rely exclusively on Him and upon 201His Way. No changes, corruptions, concealments, or counterfeits will qualify.
Speaking of the benefits of Chag Matsah, God revealed…
“‘And it shall exist (wa hayah) on your behalf (la ‘atah) as (la) an awe-inspiring sign (‘owth – a symbol designed to communicate an essential truth) to influence your actions (‘al yad ‘atah – overriding your ability to make a difference).
And (wa) it represents a reminder for retrospection, depicting a record worth recalling (la zikarown – a maxim, proverb, symbol, and inheritance right) for comprehension between (bayn – to aid in understanding in the midst of) your eyes (‘ayin ‘atah – your perspective and ability to be an observant witness).
The purpose is so that (la ma’an – it is for the intent and reason that) the Towrah | Teaching and Guidance (Towrah – Instructions and Directions) of Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) exists (hayah – may be) in your mouth as part of your speech (ba peh ‘atah).
Indeed (ky), the powerful and resolute (chazaq – the capable and unyielding, the firm and encouraging, sustaining, consistent, persistent, and confirming) hand (yad – ability and influence) 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) will bring you out, removing and delivering you (yatsa’ ‘atah – withdrew you and led you away), from (min) the oppressive nature of religion and politics (Mitsraym – the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures engaged in coercive cruelty where lives are controlled, confined, and 202restricted by political persecution).’” (Shemowth / Names / Exodus 13:9)
The Miqra’ of Matsah played a pivotal role in the lives of the Chosen People, with Yahowah liberating them from the land of Mitsraym. By doing so, UnYeasted Bread has become an awe-inspiring sign for us and is symbolic of God’s willingness to purge the mitsraym from our lives.
In this illustration, our hands, eyes, and mouths are metaphors, with God wanting what He did for us on this day to influence our actions, our perspective, and our dialog with others. Chag Matsah is worth remembering and proclaiming. It is one of the Towrah’s greatest gifts.
When pondering how to spend this day, consider Yahowah’s advice. Let His Towrah guide our hands, sharing what we have experienced with others. Let this perspective on this day lead to understanding. And as we observe the Towrah, let God’s words flow from our mouths. After all, we were just told that His Towrah | Instructions should direct our every thought and action.
This pronouncement also serves as an excellent example of religion running amok. The Hasidic wear phylacteries, or tefillin, on the back of their hands (actually strapped from finger to bicep as if a black serpent running up their arms) and on their foreheads – each with Towrah snippets contained in them – not understanding that the reference to one’s eyes and hand was similar to the mouth.
Rabbis go so far as to claim that Shemowth / Exodus 13:9 (also Shemowth 13:16 and Dabarym 6:8 and 11:18) demonstrates the need for their Oral Law, and books such as the Babylonian Talmud, because the Towrah does not explain how to build their silly boxes, how they should be worn, or even what verses should be contained in them.
Yahowah gave Yisra’el every advantage when it comes to knowing Him, serving with Him, and being part 203of His Family. He revealed His testimony through them, and He saved them from servitude in Mitsraym. And yet, this is how they have squandered and rejected His generosity.
I have devoted the last twenty-two years of my life to awakening Yisra’elites and Yahuwdym, calling them back to Yahowah, to Moseh, and Dowd. All the while it is frustrating to see them act so foolishly and counterproductively. I have long known that there is no opportunity to save the Jews who are Haredi (Ultra-Orthodox). Hope is slim for the Modern Orthodox and Conservatives. Religion remains mankind’s most deadly vice.
Recognizing this reality, I translate and write for those who are Jewish by ethnicity and neither overtly political nor religious. They will more likely consider renouncing the residue of mitsraym within them.
The benefits of Pesach and Matsah are squandered when the religious demean Yahowah’s service and desecrate His Word by wearing it inside of silly black boxes, when they play religious dress up, and when they venerate the irrelevant and misleading musing of rabbis who have led so many astray. While perhaps less tragic, it is no better for those who corrupt the message of Matsah through religious ceremonies such as the Eucharist and Communion.
There is a better choice, one recommended and endorsed by no less than God, Himself…
“‘Therefore (wa), closely examine and carefully consider (shamar – be aware of and focus upon, cling to and revere, actually contemplating at this time (qal perfect)) this clearly communicated written prescription of what you should do in life to live (‘eth ha chuqah – this inscription chiseled in stone regarding the process of being cut into the relationship, this engraved 204invitation to be accepted as part of the whole), drawing near during this Eternal Witness to the Appointed Meeting Time (ha zo’th la Mow’ed – approaching as part of this Scheduled Appointment memorializing the everlasting testimony; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) for (min) days upon days (yowmym yowmym – forever, for an unlimited number of days).’” (Shemowth / Names / Exodus 13:10)
Yes, the Mow’ed of Matsah is the day of days. And we benefit from it by “shamar – observing it.” How is that for simple and direct, especially since we are told what to closely examine and carefully consider?
We find Yahowah’s Towrah | Guidance on the means to live a fulfilling and prolonged life again in the sixteenth chapter of Shemowth – Names. Therein, God is not only offering to nourish our bodies and souls with it but, also, use it to ascertain who is listening to Him.
“Then (wa), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) spoke (‘amar) to Moseh (‘el Mosheh – as God to the one who withdraws), ‘Look to Me (hineh – pay attention to Me and behold); I will send down (matar – I will provide and rain down) for you and upon you all (la ‘atem – on your behalf and for you to approach) bread (lechem – food) from (min) the heavens (ha shamaym – the spiritual realm).
And the family members (wa ha ‘am – the kin and related people) shall go out (yatsa’ – they will extend themselves, come out) and gather (wa laqat – glean as in a harvest, collecting) the daily message (dabar yowm – the word of the day) each day (ba yowm huw’).
This is so that (la ma’an) I may determine (nasah – I can conduct a test to distinguish (piel imperfect energic 205nun jussive – the evaluation is ongoing and we endure its effect as a demonstrable expression of freewill)) whether they walk (huw’ ha halak – if they conduct their lives in accordance with) in (ba) My Towrah (Towrah ‘any – My Instruction and Teaching, My Guidance and Direction: from tow – My signed, written, and enduring, towrah – way of treating people, tuwr – giving you the means to explore, to seek, to find, and to choose, yarah – the source from which My instruction, teaching, guidance, and direction flow, which tuwb – provides answers that facilitate your restoration and return, even your response to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes you to be loved, to become acceptable, and to endure, tahowr / tohorah – purifying and cleansing you, towr – so as to provide you with an opportunity to change your thinking, attitude, and direction (scribed with the first-person singular suffix, making the Towrah Yahowah’s, and in the feminine, singular, construct form, eternally associating and binding the one and only Towrah with our halak – walk)) or not (lo’).’” (Shemowth / Names / Exodus 16:4)
The means to walk to God and to walk with God are delineated in the Towrah. Life is a test to determine who among us takes their Heavenly Father’s Directions seriously enough to spend eternity by His side.
Yahowah’s Towrah is the ultimate guide, teacher, and authority on Earth and in Heaven. Consider this discussion…
“And it came to be that (wa hayah min) the next day (macharath) Moseh (Mosheh) sat to adjudicate a matter (wa yashab la shaphat – approached and met to judge by confronting the evidence required to make an informed and 206rational decision) with the family (‘eth ha ‘am – in harmony with the related individuals).
And the people were present, standing around (wa ‘amad ha ‘am ‘al) Moseh (Mosheh) from morning to evening (min ha boqer ‘ad ha ‘ereb). (Shemowth 18:13)
When Moseh’s father-in-law saw (wa ra’ah chathan Mosheh) all that he was doing for the family (‘eth kol ‘asher huw’ ‘asah la ha ‘am – everything which, for the benefit of the relationship, he was engaged in on behalf of the people), he asked, ‘What (wa ‘amar mah) is this matter (ha dabar ha zeh – is the message and purpose of this manner of speaking) which, to show the proper way to get the most out of life (‘asher), you are doing (‘asah – acting upon) on behalf of the people (la ha ‘am)?
Why are you (maduwa’ ‘atah – what is the reason and how is it that you), yourself, sitting alone (yashab la bad ‘atah – meeting by yourself) with all of the family (wa kol ha ‘am) standing around you (natsab ‘al ‘atah – position over you) from morning to evening (min ha boqer ‘ad ha ‘ereb)?’” (Shemowth / Names / Exodus 18:14)
This is what happens when far too few people are willing to engage in the business of God, which is to share His Word and apply it to life’s situations. Moseh clearly enjoyed helping his people understand the Towrah, and it is certain that he was a phenomenal teacher. But a family functions best when we all work together.
Moseh, in his response to his father-in-law, provides us with three of the most important reasons to observe the Towrah. It is the primary place to look when we are seeking answers from God…
“So, Moseh answered (wa ‘amar Mosheh) his father-in-law (la chathan huw’), ‘Because (ky) the people (ha ‘am – family) come to me seeking information about (bow’ ‘el ‘any la darash – arrive, inquiring about, looking 207for, desiring a relationship with) God (‘elohym). (Shemowth 18:15)
Because (ky) those who come to me (bow’ ‘el ‘any) have (hayah) among them (la hem) accounts and ways of speaking (dabar – messages, questions, concerns, and things to communicate), and I arbitrate and make evaluations (shaphat – I make determinations and decisions by exercising good judgment) between an individual and his friend such that they understand (byn ‘iysh wa byn rea’ huw’ – making the proper connections to encourage comprehension between fellow countrymen and neighbors).
And I make known (wa yada’ – I respect, acknowledge, understand, and reveal) the clearly communicated and inscribed prescriptions for living (‘eth choq – authorized and engraved thoughts and recommendations regarding being cut into the relationship and life) of the Almighty (ha ‘elohym – the Mighty One who is God) in addition to His Towrah | Instructions (wa ‘eth Towrah huw’ – as well as His Teaching, Guidance, and Direction: His signed, written, and enduring means to search for, find, and choose His instructions, teaching, guidance, and direction which provides answers which facilitate our restoration and return that are good, pleasing, joyful, beneficial, favorable, healing, and right, even purifying and cleansing, thereby giving us the opportunity and means to change our thinking, attitude, and direction regarding Him to one which is more fortuitous and beneficial (scribed in the third-person singular suffix, making the Towrah Yahowah’s, and in the feminine, singular, and construct form, eternally associating and binding the one and only Towrah with ‘elohym – God Almighty)).” (Shemowth / Names / Exodus 18:16)
The Towrah is the best and most reliable source of answers for those seeking to know Yahowah. The Towrah and its prescriptions for living can be used by those who 208exercise good judgment to resolve the most serious disputes between God and neighbors. With Yahowah’s Towrah | Teaching we can grow past knowing and benefit from understanding.
There is no higher calling, no more worthy a mission, than sharing the insights on life, love, relationships, justice, and salvation provided within Yahowah’s Towrah | Instructions. Best of all: because God had Moseh write it all down for us, and then had His message preserved such that we can read His instructions today, we can do as Moseh had done. As such, the Towrah is the most relevant and yet underappreciated resource in the universe.
Yada’ is the perfect word for Yahowah to have inspired Moseh to use in reference to His Towrah. It tells us that the Great Liberator “was familiar with” the Towrah, which is what caused him to “understand” it. Yada’ tells us that Moseh “came to respect” the Towrah, and that he “revered” it. From yada’ we “know” that the people came to Moseh because he not only “possessed information regarding” the Towrah, but he was also “willing to reveal what he knew to others, providing” them with “answers.”
Even better, yada’ followed shaphat, which means “to exercise good judgment and make informed and rational decisions.” And it preceded byn, which reveals that we come “to understand by making the proper connections between things.”
At this point in the discussion, Moseh’s father-in-law interrupts to say something which is marginally appropriate from a man’s perspective and wholly counterproductive out of this context. And that in itself is a teaching moment because it reveals that there are many things said in the Towrah and throughout the Prophets which express the opinions of men and women – not God. And while Moseh listened and responded, and while it is 209best when we work together, sharing the Towrah is always beneficial.
“And Moseh’s father-in-law said to him (wa ‘amar chothen Mosheh ‘el huw’), ‘It is not ideal (lo’ towb – it is not healthy or good, appropriate or effective) to share the Word (ha dabar – to communicate the message) as (‘asher) you are now doing (‘atah ‘asah). (Shemowth 18:17)
You will wear out and wither away (nabel nabel – you will shrivel up and lose heart because you will be considered imprudent and foolish (qal infinitive qal imperfect – literally, demonstrably, and continually being disheartened)), not only you but, also (gam ‘atah gam), these family members (ha ‘am ha zeh – related people) who are with you (‘asher ‘im ‘atah).
This is because (ky) from you (min ‘atah – by means of you being used as an implement), the Word (ha dabar – the Message) is very significant and valuable (kabed – worthy and honorable, distinguished and rewarding), but you are not able (lo’ yakol – you are not able to endure or capable of prevailing) to accomplish it (‘asah huw’ – engage and prevail in this) by yourself (la bad ‘atah – alone).’” (Shemowth / Names / Exodus 18:17-18)
In actuality, what Moseh was doing was so good, there should have been a thousand others doing it. And the more we devote ourselves to learning and sharing the Word of God, the more vital and vibrant our lives become. No matter how much we strive to give, we always receive more in return.
I am not suggesting that any of us are in Moseh’s league, but nonetheless, I have twenty-two years of experience in this regard. And I can attest that, after devoting ten to twelve hours a day, six to seven days a week to clarifying and sharing Yahowah’s Towrah such that all who are interested understand, I never grow weary of doing 210so. In fact, the opposite is true. Any time I step away, I’m itching to return.
Furthermore, the Covenant is contagious. The more I learn and share, the more others in the Covenant Family benefit and grow.
The nabel nabel reference in association with Yahowah’s “dabar – Word” is explained beautifully in Yasha’yah / Isaiah, where we are told that we humans “nabel – wither and fade away,” but that the “dabar ‘elohym – Word of God” endures forever. So, the father-in-law is suggesting that more people will be blessed by Yahowah’s Word if more than one person engages to share it.
Kabed is the operative word underlying the meaning of the Instruction which encourages us to “kabed – honor” our Father and Mother. As is the case with many Hebrew words, it carries more than one meaning. While its primary definition is “significant and valuable, worthy and honorable,” even “glorified and rewarding,” its secondary connotation is “weighty and heavy – in the sense of mass and value, or seriousness in the sense of thought-provoking.”
But, not willing to attribute any of these positive evaluations to Yahowah’s Towrah, Christian translators have universally rendered kabed as being a “heavy burden,” giving the impression that anything associated with Yahowah’s Towrah is a “burden too heavy for us to endure.” The opposite is true because the Towrah is freeing and liberating.
Apart from Moseh, it is true that the significance, the value, the reward, and the sheer volume and massiveness of the Towrah are too great for any one person to convey by themselves. God’s teaching, His instruction and guidance, is expansive.
211However, we are not asked to engage by ourselves. Every word is a conversation with Yah, a moment spent in His company. And even more than this, the Ruwach Qodesh | Set-Apart Spirit exists to enlighten us all along the way.
Moseh’s father-in-law was actually speaking to the wrong person. Rather than asking Yahowah’s prophet to do less, he should have been asking God’s people to do more.
“So now then (‘atah), listen (shama’ – hear (qal imperative)) to my voice (ba qowl ‘any).
I have decided upon and am proposing a plan (ya’as – I have determined a course of action and am providing advice (qal imperfect)) for you whereby (‘atah wa) God (‘elohym) will choose to continue to be (hayah – will want to actually and constantly be (qal imperfect jussive)) with you (‘im ‘atah – around you in a continued association, near and alongside you).
You can choose yourself to be (hayah ‘atah – you may continue to exist (qal imperative)) near and concerned about the people (la ha ‘am – beside the family), as the circumcised before (muwl – in front of and facing, then curtailing and warding off by invoking the name of) the Almighty (ha ‘elohym).
Then, you, yourself, can bring (wa ‘atah bow’ – you can come, returning (hifil perfect)) the messages and issues (‘eth ha dabarym – the statements, sayings, and communications) to the Almighty (‘el ha ‘elohym).” (Shemowth / Names / Exodus 18:19)
Wrong! He has it backward. We should be listening to Yahowah’s voice, not man’s. The only advice and plans which matter are those expressed by God. The father-in-law’s opinions are irrelevant.
212God chose Moseh and He was committed to working through him. Moreover, Moseh made his decision to represent Yahowah on behalf of the people during their initial encounter. With each passing day, the result of their partnership continued to be expressed in Dabarym / Words / Deuteronomy.
This known, why did his father-in-law use muwl, the Hebrew word for “circumcision,” in this context? No one stands between us and God, no one curtails God, no one wards God off either – not even great prophets like Moseh.
Although to be fair, Yethro, Moseh’s father-in-law, would not have known any better. He was a Midian priest, and not a Yisra’elite, so he would not have been speaking for Yahowah. While we have no reason to suspect that Yethro was anything other than a good man, Midyan in Hebrew means “contention and strife.”
Additionally, we are best served when Yahowah’s prophets do as they are asked, which is to share Yahowah’s dabarym | words with us. There is no reason for them to convey ours to Him.
If not for what came before it, this would be good advice…
“And you can warn them and be their shining light (wa zahar ‘eth hem – you can dissuade and admonish them, conveying the dangerous consequences of their current behavior while brilliantly teaching and enlightening them) with the clearly communicated and inscribed prescriptions for living (‘eth ha choq – the engraved thoughts and recommendations which cut us into the relationship) and with regard to (wa ‘eth) the Towrah | Teachings and Instructions (Towrah – signed and written directions and guidance).
And then (wa), you will cause them to know and understand (yada’ la hem – you will reveal and provide 213them with the information which leads to being aware of, recognizing, and acknowledging) the Way (‘eth ha derek – the Path (singular and absolute)) they should consistently walk (halak – they should continually follow, travel, and go about their lives (qal imperfect)) with this (ba hy’ – in it), along with (wa ‘eth) the work (ha ma’aseh – the preparation, pursuits, actions, results, labors, business, accomplishments, and achievements; from mah – to ponder the implications of ‘asah – doing) which, to receive the benefits of the relationship (‘asher – to show the way to the path to walk to get the most enjoyment out of life), they should act upon and pursue (‘asah – they should engage in, endeavor to undertake, celebrate, and profit from (qal imperfect)).” (Shemowth / Names / Exodus 18:20)
The father-in-law’s vocabulary continues to be a bit puzzling, even when he returns to offer some sound advice. Zahar is a loaded term, meaning everything from “warning and cautioning” to “teaching and enlightening,” from “admonishing and dissuading” to “being brilliant.” Vocalized as Zohar, it is the name rabbis have ascribed to the religious text underlying the spiritualism and magic of Kabbalah. In that context, Zohar has been extrapolated to extol the rabbis who wrote it as “the everlasting glorification and brilliance of the teachers of righteousness.”
This known, the object of zahar was to be Yahowah’s choq and towrah. But wasn’t that already Moseh’s life’s ma’aseh | work? When we consider Dabarym, all we hear is Moseh admonishing and enlightening those seeking to know Yahowah.
As a result of the Towrah | Teaching and its choq | prescriptions, we come to yada’ | know and understand the derek | way to halak | walk which enables us to pursue the 214ma’aseh | work of God and thoughtfully and meaningfully ‘asah | engage.
Let’s consider God’s teaching on how we received His Towrah. That story is also found in Shemowth – Names. And as we read this explanation, please note that all seven of the names (six individuals in addition to Yisra’el) listed in this revelation are important, as is the reference to “seventy.” It serves to expose the lies which undergird Rabbinic Judaism. Rabbis Akiba and Maimonides advanced the myth that seventy elders of Israel received their Oral Law at the same time Moseh received the Towrah from Yahowah. But God says otherwise:
“To Moseh (wa ‘el Mosheh – to the one who draws out), He said (‘amar), ‘Ascend (‘alah – rise up) to (‘el) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), you (‘atah), ‘Aharown (wa ‘Aharown – Aaron, the Alternative, the one who brings light and choice (i.e., informed freewill)), Nadab (Nadab – Encourage the Willing, the one who volunteers, giving freely), and ‘Abyhuw’ (wa ‘Abyhuw’ – He is My Father; from huw’ – he and ‘ab – father).
But (wa) the seventy (shib’iym) from (min) the elders (zaqen – old people) of Yisra’el (Yisra’el – Individuals who Strive and Struggle Against God or who Engage and Endure with the Almighty), you will come up with your own oral explanations by acting independently, influencing yourselves with your interpretations and verbal communications (chawah – you will form your own oral arguments, making your pronouncements (hitpael perfect – makes it absolutely clear that the elders of Yisra’el composed their own oral 215arguments without input of any kind from Yahowah or Moseh)), from afar at a great distance away (min rachowq – distanced and removed, separated and alienated, being absent and remote).’” (Shemowth / Names / Exodus 24:1)
Four people were invited to ascend the mountain to meet with Yahowah. Each was named and chosen by God. Moseh | the One who Draws Out, ‘Aharown | the Alternative, Nadab | Encouraging the Willing, and ‘Abyhuw’ | He is My Father.
The 70 elders of Yisra’el, however, those credited by the rabbis for having “received the Oral Law from G-d” on this day, were isolated and on their own – sent a great distance away. And even worse for Judaism’s most foundational claim – their oral arguments, a.k.a., the Talmud, was pronounced independently.
The hitpael stem is uncommon, and yet it speaks volumes. When it is used, as it was here with “chawah – to announce verbally,” it means that their oral arguments were developed on their own initiative without any outside influence. God has just placed a dagger into the heart of Judaism.
We know this because the hitpael stem, which is deployed only 170 times in the Tanakh, reveals that the subject, which is the “elders,” “acted on their own initiative and, yet, managed to influence many into believing their interpretive oral testimony.” Scribed in the perfect conjugation, this is what occurred, and nothing more, during this moment in time.
Chawah, when modified by the hitpael stem, provides a precise prophetic portrayal of the greatest curse to befall Yahuwdym and Yisra’el. Jews have caused more harm to themselves with their diatribes against Yahowah through their Talmud than Christians and Muslims combined.
216At the very moment Jews claim that their religion was born, God killed it.
The Hasidic are without excuse. They have unfettered access to Yahowah’s testimony, and God just acknowledged they are only fooling themselves. They remain “min rachowq – afar, a great distance away, removed, separated, and alienated” from Yahowah.
There is only one Towrah, the one presented to Moseh. Without it, no one can approach Yah…
“Then, Moseh (wa Mosheh) alone (la bad – exclusively and by himself) approached and was personally present (nagas – came near and entered the presence (niphal perfect – subject alone is affected by approaching at this moment)), himself moving toward (huw’ ‘el) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).
But (wa) the others (hem), they did not approach and were not present (lo’ nagas – did not come near). So, therefore (wa), the people (ha ‘am), they did not ascend (lo’ ‘alah – they did not climb up) with him (‘im huw’).” (Shemowth / Names / Exodus 24:2)
Yahowah chose Moseh to be the conduit for the Word of God. Having proved worthy of his calling, that role would continue.
He had wielded Yahowah’s words against the most powerful kingdom in the world and they had prevailed. Thereafter, Moseh invited the people to celebrate Pesach, Matsah, and Bikuwrym and they engaged. Now, seven weeks later, he was about to enrich, enlighten, and empower them on Shabuw’ah by delivering the Towrah.
“Moseh (Mosheh – One who Draws Out) returned (bow’ – arrived and approached) and accurately 217recounted a written record (wa saphar / sepher – provided an accurate accounting by way of an inscribed scroll) for (la) the people (ha ‘am – family) of all of (kol – of every one of) the words (dabary – the statements, message, and communication) of Yahowah’s (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), including every (wa ‘eth kol) means provided to exercise good judgment and resolve disputes (ha mishpat – the ability to decide, to make rational decisions, to reach sound verdicts, to achieve justice and to be both right and fair, resolving conflicts; from my – to contemplate the process of shaphat – deciding, exercising good judgment, and resolving disputes).” (Shemowth / Names / Exodus 24:3)
Moseh brought an accurate written record of what Yahowah revealed to him. As a result, it is as if we were there. While we are not privy to the tenor of Yahowah’s voice, listening, while good, isn’t as effective as reading where our processing speed, retention, and capacity to understand are enhanced. The written word provides us with the opportunity to study the text at the most opportune pace and to pause whenever we wish to contemplate its implications. The written word of God is truth maintained for individual consumption.
Of paramount importance is the use of “saphar / sepher – to accurately and carefully record in writing, providing a precise accounting.” God purposely selected saphar / sepher and combined this with dabary | My words to reveal that the Towrah isn’t hearsay. It is admissible evidence as a contemporaneous transcription of Yahowah’s testimony. It is comprised of God’s words.
Since Yahowah is ascribing precision, it seems reasonable we do the same. For example, since Yahowah wrote “set apart,” we shouldn’t replace this concept with “holy.” Since God wrote “Yahowah,” those who replace His name with “the LORD” are copyeditors rather than 218translators. Since towrah means “teaching,” changing it to “law” is both errant and dishonest.
More telling still, saphar | to accurately account is identical in its letter composition to sepher, which is “written communication,” a “document, book, or scroll.” That is not to say, however, that the entire Towrah was transcribed at this juncture, but only that everything God had said so far was accurately recorded. There would be yet another, more comprehensive installment.
Had the sentence concluded with “all of the words of Yahowah,” it would have been sufficient to convey that Moseh had been a reliable scribe. But there is more to God’s Teaching than words, more to Guidance than the letters on the page. It is how we process them that matters. And that is where mishpat adds to our comprehension. Comprised of “my – to ponder the implications of something” and “shaphat – to judge and to decide,” it indicates that there is a recommended way to think about what God has revealed. Specifically, we are “to exercise good judgment” and focus on the “means that have been provided to resolve disputes” so that we are all on the same page.
Mishpat provides an insight into something particularly sinister. This word became synonymous with the Jewish religion and served as a warning to those who would try to usurp God’s authority. Mishpat has been religiously transliterated as mitzvot. Then, two thousand five hundred years after Moseh inscribed Yahowah’s mishpat | means to decide, Rabbi Moshe Maimonides concocted his 613 “mitzvot – rabbinical regulations, edicts, and laws” which serve to define Judaism. Usurping Yahowah’s credibility, these Jewish commandments were labeled “Halakhah” and “Torah,” which they misconstrued as “Rules” and “Law.” Then as affirmation, he claimed that his list was equal to the number of seeds in a pomegranate 219and the quantity of bones in the human body, neither of which is true.
Citing the Rambam, rabbis claimed authority for themselves and condemned tens of millions of Jewish souls in the process. But as we have just witnessed, there is no record of their Oral Law existing prior to the emergence of rabbinical influence 1,500 to 2,500 years after the Towrah was meticulously transcribed and read to the people.
Unlike their present-day infatuation with the Talmud, on this day, the Children of Yisra’el listened to the Towrah…
“And all (wa kol) the people (ha ‘am – family) answered (‘anah – replied and responded (qal imperfect)) in one (‘echad) voice (qowl), saying (wa ‘amar), ‘All (kol – every one of) the words (ha dabarym – statements and accounts) which, for the benefit of the relationship (‘asher – to show the way to get the greatest enjoyment out of life), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) has spoken (dabar – has communicated through these words at this moment in time (piel perfect – at this point the people reflected the intent of the words)), we will act upon (‘asah – we will engage in and profit from, accomplish and celebrate, bringing about their intent (qal imperfect)).’” (Shemowth / Names / Exodus 24:3)
Then providing what should have been yet another death blow to the religions of Christianity, Judaism, and Islam, 1,500 to 2,500 years before they were conceived under Paul, Akiba, Muhammad, and Maimonides, Yahowah revealed…
“And (wa) Moseh (Mosheh – the One who Draws Out) wrote down (kathab – engraved and inscribed using an alphabet, a pen, ink, and parchment to record as a scribe a written record of (qal imperfect)) every one of (‘eth kol – 220all) the words (dabarym – statements and accounts) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).” (Shemowth / Names / Exodus 24:4 in part)
Since Yahowah has demonstrated that His testimony is true, Judaism, Christianity, and Islam are false, as is Secular Humanism. Since the Towrah was accurately transcribed, the religious corruptions and counterfeits of God’s foundational message to humankind cannot be trustworthy or reliable since they are contradictory. And as such, for the sake of many, these religions must be exposed and condemned.
This declaration is particularly caustic to Judaism because it precludes the notion of an Oral Law. Since Moseh wrote down everything Yahowah said, Judaism’s claim that the 70 elders received a second, oral law, at the same time, crumbles. Further, if these words cannot be trusted, if Moseh didn’t accomplish what Yahowah attested, Judaism cannot be relied upon because it would then have drawn its authority from twisting the words of an unreliable God and an errant text.
This revelation is also damning of Christianity. It means that the religion’s festivals, symbols, and beliefs are wrong since they are in conflict with the testimony of God as transcribed by Moseh. Mutually exclusive and diametrically opposing concepts, such as the massive discrepancies which exist between the Towrah and the Church, cannot both be right. Since the Invitations to be Called Out and Meet and the Shabat are from God, Christmas, Easter, and Sunday worship are not.
“He grasped hold of (wa laqach – he received and accepted, taking (qal imperfect – actually, literally, and consistently obtaining)) the written communication (sepher – the inscribed documentation, the engraved scroll with accurate and exacting, physically recorded 221inscriptions on it) regarding the Covenant (ha Beryth – the Family-Oriented Relationship Agreement based upon mutual trust, binding oaths and promises, the alliance and marriage vow, from beyth, family, home, and household (singular and absolute)) and (wa) he read it aloud, offering an invitation to meet (qara’ – he pronounced a summons to be called out, to be welcomed, proclaiming, announcing, and reciting it) within (ba) the hearing (‘ozen – the ears to be heard) of the family (ha ‘am – for the people).
Then, they said (wa ‘amar – so they responded by promising and affirming), ‘Everything (kol – all) which, to reveal the proper path to walk to receive the benefits of the relationship (‘asher), Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) has spoken (dabar – has communicated in words), we have listened to (shama’ – we have heard) and we will act upon (wa ‘asah – we will engage in, acknowledge, profit from, and celebrate).’” (Shemowth / Names / Exodus 24:7)
The original scroll of the Towrah includes “the written documentation of the Beryth | Covenant.” To benefit from this relationship, and to become part of Yahowah’s Family, we must do as they did: read and recite the words of the Towrah, listen to God, and then act upon what He has shared with us. Yahowah’s revelation has been meticulously recorded so that we might come to know Him, understand what He is offering and expecting in return, thereby, enabling us to trust and rely upon His provisions.
It was qara’ which was translated as “read it aloud, offering an invitation to meet.” It is the verb which lies at the heart of Miqra’. Its primary definition is “to call out” “inviting and summoning” us into God’s presence, “welcoming us to meet” with Yahowah. It also means “to read and recite, to announce and proclaim.” Collectively, 222these ideas define the purpose of the Towrah and the Covenant. Yahowah is not only calling us to Him, but He is also calling us out of this world to His set-apart realm. He is inviting us into His Family.
We answer Him by walking along the seven-step path He has provided to His home. The Towrah is the Way. The Covenant is the result. The Miqra’ is the path.
What happens next is a foreshadowing of Dowd’s Passover sacrifice and the future fulfillment of the Towrah’s Miqra’.
“Moseh (Mosheh – the One who Draws Out) took some (laqach – obtained and received, grasped hold of and accepted a portion (qal imperfect)) of the blood (‘eth ha dam) and he sprinkled it (zaraq – he used his fingertips to collect and disperse some small drops) before (‘al – over, near, and toward) the family (ha ‘am – the people).
He said (wa ‘amar), ‘Behold (hineh – look now and see, pay attention to) the blood (ha dam) of the Familial Covenant Relationship (ha beryth – of the household alliance and the binding promise regarding the family-oriented agreement) which, for the benefit of relationship (‘asher – which, to show the way), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) has cut (karat – has formed as a solemn agreement between parties with stipulations and responsibilities for their mutual benefit and unity) with you (‘im ‘atem) concerning all of these (‘al kol ‘eleh – over each of these) words (dabar – statements).’” (Shemowth / Names / Exodus 24:8)
The doorway to the Covenant is Passover. The lamb is offered so that we might live. And it is through Dowd’s sacrifices that Yahowah made it possible for us to enter His home.
223Throughout the Towrah, we are reminded that the Beryth | Covenant was karat | cut with us. This symbolism is consistent with being called out, being set apart, and being circumcised.
As a result of listening to and acting upon the Word of God, the Children of Yisra’el were prepared, albeit temporarily, to meet their Maker…
“And so (wa), Moseh (Mosheh – Moses, the One who Draws Out), ‘Aharown (wa ‘Aharown – Aaron, the Alternative, the one who brings light and choice (i.e., informed freewill)), Nadab (Nadab – Encourage the Willing, the one who volunteers, giving freely), and ‘Abyhuw’ (wa ‘Abyhuw’ – He is My Father; from huw’ – he and ‘ab – father), and (wa) the seventy (shib’iym) from (min) the elders (zaqen – old people) of Yisra’el (Yisra’el – Individuals who Strive and Struggle Against God or who Engage and Endure with the Almighty) ascended (‘alah – rose and climbed up).
They saw (wa ra’ah – they were shown and looked upon) the God (‘eth ‘elohym – the Mighty One) of Yisra’el (Yisra’el – individuals who strive with God).” (Shemowth / Names / Exodus 24:9-10 in part)
It is interesting to report that the names of the participants, in the order they are presented, tell us something about Yahowah: the One who draws us out, the alternative to man’s way who brings enlightenment and freewill, the one who voluntarily gives of himself – He is my father.
This time, the elders of Yisra’el were allowed to see God. But there is no indication that He revealed anything to them. Before Yahowah would convey another installment of His message, He would reduce the audience back down to a single individual.
224The passage goes on to reveal that this manifestation of God was corporeal – that is to say, He had hands and feet, and He enjoyed a good meal. And in the process of doing this, Yahowah destroyed the religion Maimonides would later conceive because, to denounce the notion that the Son of God served as the Pesach ‘ayil, the Rambam claimed: “God is incorporeal – incapable of assuming human form.”
“And (wa) under (tachath) His feet (regel huw’), there seemed to be (ka) a work (ma’aseh – something made) of bricks (libnah – tablets and tiles) of precious stones, similar to sapphires and lapis lazuli (ha sapyr – of an accurate accounting) and like (wa ka – so as to be similar to) the essence of (‘etsem – the structure comprising) the heavens (ha shamaym) relative to the brilliance and clarity (la tohar – the brightness and coloration, splendor and majesty). (Shemowth 24:10)
But (wa) He did not extend (lo’ shalach – He did not stretch out, place, or offer) His hand (yad huw’) to (‘el) the leaders (‘atsyl – the rulers, those holding status, and the most eminent, especially the religious and political) of the Children of Yisra’el (ben Yisra’el). And yet (wa), they observed (chazah – they looked at) the Almighty (‘eth ha ‘elohym), and they ate (wa ‘akal – they dined) and drank (wa shathah – consumed beverages).” (Shemowth / Names / Exodus 24:11)
That is an indicting statement and, yet, consistent with God’s approach to humankind. Yahowah is not impressed with status, leadership positions, or resumés. To the elders of Yisra’el, God did not offer His hand. Case closed on the preposterous notion that the Talmud was inspired. It is nothing other than the arrogant and confused mumblings of the kinds of men Yahowah would not touch.
What is also telling is that, while God did not have any contact with the most eminent of Yisra’elites, He still let 225them know that He existed. He wanted them to be aware of what they were forfeiting to go their own way. And as such, Judaism is premeditated murder and thus not manslaughter.
While we aren’t explicitly told, based on the timing, I am convinced that they were observing the Miqra’ of Shabuw’ah – Seven Shabats. It is celebrated seven weeks after Firstborn Children. At this time, everyone is invited to a feast whereupon the benefits of the Towrah, Miqra’ey, and Covenant are explained – even to those estranged from God – which would explain the presence of the elders of Yisra’el. It is symbolic of God enriching and empowering His children – which is the express purpose of the Towrah, its Miqra’ey and Beryth.
When it came time to reveal His Towrah, Yahowah knew who He could trust…
“Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) said (‘amar – spoke) to (‘el) Moseh (Mosheh – Moses, the One who Draws Out), ‘Under the auspices of freewill, choose to come up (‘alah – of your own initiative, rise up and ascend (qal imperative – the choice is literally yours to rise up)) to Me (‘el ‘any) on the mountain (ha har).
Choose of your own volition to be (hayah – elect of your own freewill to exist (qal imperative – a genuine offer to exist provided to the listener under the auspices of freewill)) here (sham – near Me) because I want to give to you (wa nathan la ‘atah – and then I will be able to produce for you (qal cohortative – a literal expression of the speaker’s will and desire to bestow)) the Tablets of Stone (‘eth luwach ha ‘eben – the finished surface for inscribing words which is suitable for rebuilding and reestablishing) along with (wa) the Towrah (ha Towrah – the Teaching, Instruction, Guidance, and Direction; from yarah – source of teaching and instruction and of the 226pouring out of guidance and direction), including (wa) the terms and conditions of the relationship (ha mitswah – the authoritative and instructive directions which serve as prescriptions of the mutually binding agreement, providing the means to accomplish what is required; from my – to ponder the implications of tsawah – terms and requirements, precepts and instructions regarding expectations) which, to show the way to get the most out of life (‘asher – to show the correct path to walk to receive the benefits of the relationship), I have written (kathab – I have inscribed to communicate by way of words using an alphabet (qal perfect)) to teach and guide them (la yarah hem – to direct and instruct them).’” (Shemowth / Names / Exodus 24:12)
Three times in a single statement we find an affirmation that it is Yahowah’s desire to provide His Towrah | Guidance to us and it is our choice to accept or reject it. Further, God wanted Moseh to choose to be with Him. It is what God desires most – our companionship – especially when there is something important to be accomplished.
This request also reveals something about God that few people consider. He chose to be with one man, not four, not seventy-four, and not hundreds of thousands. Yahowah found His relationship with Moseh to be sufficient at the moment – although through it, many more would come to know Him.
There is something about personal interactions that is lost in a larger group. We are less guarded, more open and approachable, in one-on-one conversations. Moreover, the larger the group, the more likely it becomes that we will acquiesce to the crowd and be less personally accountable and responsible. The more men congregate, the worse we become. That is what happened with the 70 elders, and it explains why they were no longer welcome.
227As an example of Yahowah’s affinity for one-on-one interactions, God found ‘Adam to be fulfilling. Chawah was added for ‘Adam’s benefit, not to make God’s existence more enjoyable.
Yahowah communicated directly with Noach, who then communicated with his wife, his sons and their wives. Through the one, many were saved.
Yahowah reached out to a single man and woman, ‘Abraham and Sarah, when initiating the Covenant. They grew to become a family. And with family, there would be more heartaches and joys as frustrations were interlaced with opportunities.
Among all of the people of Yisra’el, Yahowah chose Dowd. He became the exemplar of his people and the Covenant. And he would compose the Mizmowr and Mashal and fulfill the Mow’ed Miqra’ey in anticipation that through one there would be many.
Clearly, Yahowah loves many people, both men and women. He has cultivated thousands of wonderful and productive relationships – and there are many more to be developed. But on the whole, the lesson is clear: God is not only content with fewer people in His presence – at times He prefers it.
One of the reasons this insight into God’s nature is not well-known is because man’s view is the opposite. Religions are validated in the eyes of the constituents based on their popularity. In reality, the larger the institution, the worse it becomes. Truth has never been popular. This is especially valid today with Political Correctness and Cancel Culture demanding that the truth be rejected so that their lies can be accepted.
There were three things Yahowah wanted to provide to us through Moseh: Luwach ha ‘Eben | the Tablets of Stone, ha Towrah | the Teaching and Guidance, and ha 228Mitswah | the Instructive Terms of the Relationship Agreement. Of these, the religious have abridged and mistranslated the first, replaced the second, and ignored the third.
Fortunately, you and I have access to all three. Our interest in them and acceptance of them will determine whether or not we will enjoy private moments with Yahowah – as did Moseh.
The only short book in the Yada Yahowah series is Written in Stone. This is because Yahowah intended for the Two Tablets to serve as the Abstract to His Dissertation. The three statements on the first Tablet explain the nature of Yahowah’s desired relationship with humankind. The seven instructions on the second Tablet guide us toward that result. It is the only attempt God made to summarize His Towrah.
The Hebrew word towrah defines the purpose of the book. It serves as an instruction manual for human existence including, as it should, our Creator’s prescriptions for productive living. In it, we discover God’s guidance, giving us a set of directions to get the most out of life. The Towrah conveys Yahowah’s teaching through which to understand what God is offering and expects in return.
As we have learned but will continue to reinforce, Towrah is from tow – a signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers which facilitate our restoration and return, even our response to that which is towb – good, pleasing, joyful, beneficial, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowrah – purifying 229and cleansing us, towr – so as to provide us with an opportunity to change our thinking, attitude, and direction.
The Towrah is the reservoir of human potential. It is the only way out of this life alive and to live with God in Heaven.
There is nothing in the etymology of towrah which would cause an informed and rational individual to miscast God’s guidance and teaching as “Law.” Obedience to a set of Laws is a religious contrivance. In fact, the Hebrew lexicon does not include a word which can be accurately translated as “obey.” When you see it in a Bible, it is the result of misrepresenting “shama’ – to listen.”
The third gift on Yahowah’s list was “ha mitswah – the instructive terms of the relationship agreement.” These are comprised of the five “conditions of the Covenant.” They “provide the means to accomplish what is required” to become a member of God’s Family. Mitswah is a compound of my, an interrogatory, which encourages us to ask the “who, what, where, when, why, and how questions regarding” the implications of “tsawah – the instructions and directions, the terms and conditions, the requirements and prescriptions regarding the expectations of the relationship.”
The instructive conditions we are asked to meet should we want to benefit from the Covenant are: 1) Distance ourselves from the babel | intermixing of the religion and politics of man, 2) Trust and rely on Yahowah rather than human institutions, 3) Walk to Yahowah along the path He has provided and become perfected, 4) Closely examine and carefully consider these mitswah | conditions of the Covenant, and 5) circumcise our sons while equipping them to participate in the Miqra’ey and Beryth.
These mitswah | instructive terms lead to the “‘asher – benefits of the relationship agreement.” By accepting them, 230we are assured of being on the right path to get the most enjoyment out of life.
Yahowah concluded this listing of gifts He was bestowing by affirming that Towrah was, in fact, predicated upon the verb, “yarah – to guide and direct, teach and instruct.” Recognizing the Source and the subject, the Towrah becomes the most enlightening and empowering, enhancing and enriching book in the universe. It is Shabuw’ah, after all.
Further, Yahowah “kathab – wrote it.” Not just the two Tablets of Stone, but also the Towrah including the Mitswah. I had thought that Yahowah articulated these stories and explanations and Moseh wrote them down, but kathab was inscribed in the qal stem, perfect conjugation, first-person singular. This means that there was a point in time when God, Himself, literally wrote the Towrah and Tablets. And Yahowah did so for the express purpose of yarah | teaching and guiding us. Therefore, God has provided the answers, teaching us what we need to know while guiding us along the path to Him.
This does not mean that Moseh stopped learning or that he did not inscribe some of what Yahowah said onto a scroll on his own or augment it along the way as is the case with Dabarym / Deuteronomy. It is something Yahowah would ask of Yisra’el’s leadership, knowing that by writing it down they would learn from it.
While the invitation was for one, Moseh did not stand alone. Yahowsha’ | Joshua would assist him, which is an example we may want to emulate…
“So (wa), Moseh (Mosheh – the One who Draws Out) and (wa) Yahowsha’ (Yahowsha’ – Yahowah Frees, Delivers, and Saves (the son of Nuwn of the tribe of ‘Ephraym)), the one assisting him (sharath huw’ – the one attending to him and associating as a helper to serve him (piel participle)), stood up (quwm – arose, standing 231upright) and (wa) Moseh (Mosheh – the One who Draws Out) ascended (‘alah – and went up, climbing) toward (‘el) the Mountain of God (har ha ‘elohym).” (Shemowth / Names / Exodus 24:13)
The change from ‘Aharown | the Alternative to Yahowsha’ | Yahowah Liberates and Saves is noteworthy at this juncture. This was the beginning of a rift in which ‘Aharown would stay behind with the elders and join them in digging a hole for themselves…
“Then (wa), to the elders (ha zaqen – the seasoned citizens who were leaders within the community), he said (‘amar – he clarified and stated) ‘It is your decision to remain and wait (yashab – wait (qal imperative)) for us right here (la ‘anachnuw sham zeh) until we return to you with the everlasting testimony regarding the benefits of the relationship (‘ad ‘asher shuwb ‘el ‘atem).
Take note (wa hineh – behold), ‘Aharown (‘Aharown – the Alternative and freewill) and Chuwr (wa Chuwr – to Dig a Hole) are with you (‘im ‘atem – being similar to you and associated with you).
If (my – should) Ba’al | the Lord (Ba’al – the Master who possesses, a.k.a., Satan) speaks (dabar – conveys a message and has an affair), let him approach them (nagash ‘el hem – let him be present with them).’” (Shemowth / Names / Exodus 24:14)
This is the preeminent contrast between Yahowah and the Lord. Moseh would take a stand with Yahowsha’ and ascend to Yahowah to receive the Towrah. All the while, the Alternative would misuse his freewill to construct and worship a Golden Calf in concert with the elders while listening to Ba’al | the Lord and Adversary.
These things considered, Yahowah could be using this passage to predict that rabbis, as the “lords and masters of words,” would ascribe their “Oral Law” to these seventy 232men, suggesting that their Talmud would be of Ba’al and not Him.
Neither of these insights is available, however, to someone placing their trust in a KJV or JPS translation. The King James Version mistranslated Ba’al | Lord as “any man” to propose…“If any man have any matters to do, let him come unto them.” Having neglected to translate the subject and the verb, they added without basis “any man,” “have any matters,” and “to do.”
The Jewish Publication Society was equally errant with: “Whosoever hath a cause, let him come near unto them.” It is as if Ba’al | the Lord was not mentioned and as if dabar | to speak was “hath a cause.”
In this next pronouncement, Synay | Sinai is spelled Samekh-Yowd-Nun-Yowd, or . The graphic intent of these letters reads: My Sign I am Giving to My Children.
In the process of trying to ascertain the meaning of synay, I came upon something interesting. Sywan, which means “their covering,” is also the name of the third month of the Towrah’s year. It, therefore, corresponds to the Miqra’ of Shabuw’ah in May or June – seven sevens from Bikuwrym.
Therefore, this correlation between Synay and the month of Sywan suggests that the first installation of the Towrah corresponds to the timing of Shabuw’ah, serving as this day’s source of enrichment, enlightenment, and empowerment. Also relevant, the purpose of the Set-Apart Spirit’s Garment of Light is to adorn us in Yahowah’s glory and, thereby, conceal our religious and political past, making us appear perfect in God’s eyes. The spiritual rebirth which facilitates this transformation is often equated with water, as it has been here on Mount Synay, because we are born of water and because water cleanses and purifies.
233“Then (wa), Moseh (Mosheh – the One who Draws Out) climbed up (‘alah – ascended) upon the mountain (‘el har) even though the mountain (wa ‘eth ha har) was covered (kasah – it was shrouded) in a cloud (ha ‘anan – in either water vapor or smoke). (Shemowth 24:15)
And the glorious presence and splendor (kabowd – the manifestation of power and attribution of honorable characteristics, the tremendous significance, abundance, and reward) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) came to dwell (shakan – came to inhabit and live, settling upon and abiding) upon (‘al) Mount (har) Synay (Synay – Sinai).
The cloud (wa ‘anan – water vapor or smoke) clothed and adorned (kasha – covered and concealed) it (huw’ – Him and/or him (Yahowah, Moseh, and the Mountain are all masculine singular)) for six (shesh) days (yowmym).
And on (wa ba – in) the seventh (ha shaby’iy) day (ha yowm), He called out (qara’ – He offered an invitation and summons) to (‘el) Moseh (Mosheh – the One who Draws Out) from (min) the midst (tawek – middle or center) of the cloud (ha ‘anan – obscuring accumulation of water vapor and/or smoke particles).” (Shemowth / Names / Exodus 24:16)
While God is eternal, time is very important to Him. Everything crucial to His revelation and our relationship and salvation occurs on His schedule. His plan of salvation is being mirrored here, just as it was in the Creation account and is in the Shabat. The Path to God is comprised of six steps which lead to the final result – to camping out with our Heavenly Father on the Shabat, or Seventh Day.
In this passage, shakan, meaning “to camp out, to settle down, to dwell and temporarily abide,” explains the Miqra’ of “Sukah – Shelters” – the seventh and final Festival Feast. And just as the seventh of seven Miqra’ey | 234Invitations to be Called Out and Meet God follows six days of preparation, Yahowah “qara’ – called out to Moseh, inviting him to meet with Him” on the seventh day. As such, six (representing man who was conceived on the sixth day) in addition to one (representing God who is one) equates to seven – symbolic of God’s promise to “shakan – settle our affairs so that we can settle down, camp out, and live with Him.
Also relative to the timing, six days of preparation followed by the summons on the seventh, there is an insight few have considered. There was no indication that either Yahowah or Moseh engaged, doing any work during the initial six days. It was not until the seventh that they began the long process of educating and guiding humankind. This realization seems to affirm the interpretation of the Shabat we will present throughout these volumes. The Shabat, rather than a time to do nothing, is the best time to observe our relationship with Yahowah by reading the very same Towrah He presented to Moseh at this moment in time.
Further, by saying that kabowd represents His “manifestation of power,” His “splendor and glory,” His “status and reputation,” and His “abundance and significance,” when God uses its root, kabad, in His Instruction to “view as honorable, worthy, and significant” our “Father and Mother” in the Instruction He engraved in stone on this day, we ought to immediately recognize that Yahowah was speaking of “kabad – valuing” our Heavenly Father and Spiritual Mother.
Also, the reason that water vapor and smoke are being associated with Yah’s presence is because water is both the source of life and nature’s ultimate solvent and is symbolic of our birth and cleansing. And the smoke of a fire rises up to God, illustrating the direction our souls will travel if we rely upon Him.
Reinforcing this point, we read…
235“The appearance (wa mar’eh – then the vision and sight, the visual spectacle and phenomenon, the mirror image and reflection), the manifestation of power and the glorious presence (kabowd – the splendor and tremendous riches, the honorable characteristics deserving reverence and respect, the reputation and abundance, the significance and weighty nature), of 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) was similar to (ka – could be compared to) a consuming (‘akal – feeding) fire (‘esh – flames of radiant energy as a source of light) within (ba) the summit (ro’sh – the top) of the mountain (har) from the point of view and perspective (la ‘ayin – eyesight and capacity to understand, the perceptions) of the Children of Yisra’el (beny Yisra’el – the Offspring who Engage and Endure with God).” (Shemowth / Names / Exodus 24:17)
This provides an interesting clue; one we will use when we consider Yahowah’s instructions throughout the Miqra’ey. This is particularly relevant on Yowm Kipurym | the Day of Reconciliations, when we are asked to come into the presence of the ‘ishah | feminine manifestation of this fiery light. Reinforcing this symbolism, Yahowah is using ‘esh | fire to convey aspects of His nature and purpose.
Fire is a brilliant source of light, which is the closest analog to the spiritual energy of God. Equally important, fire transforms dying organic life into radiant energy, just as we, as physical beings, can be elevated to the seventh dimension through this conversion process.
It was the summit of this mountain which was ablaze, not a “burning bush.” Yahowah has and will ratchet down His energy to serve us but not to the scale of an insignificant shrub. Mountains are symbolic of power and influence in Hebrew, bushes are not. Moreover, the evidence of His appearance here on the summit of this 236Arabian mountain is still visible upon Jabal Maqla, the Burnt Mountain.
Trekking higher up the Mountain of God on Shabuw’ah, we discover…
“Moseh (Mosheh – the One who Draws Out) entered (bow’ – pursued, came to, arrived, and was included) into (ba) the midst (tawek) of the water vapor (‘anan – cloud and mist) and ascended higher (wa ‘alah – he climbed up and rose up) upon the mountain (‘el ha har).
And then (wa), Moseh (Mosheh) was (hayah – existed) on the mountain (ba ha har) for forty (‘arba’ym – to be square and thus right) days (yowmym) and (wa) forty (‘arba’ym – to be square and thus right) nights (wa laylah).” (Shemowth / Names / Exodus 24:18)
If Yahowah could have summarized His Towrah | Teaching, such that it was reduced to a handful of bullet points, Moseh would not have been on the mountain this long. If His Towrah | Guidance could have been condensed to the length of an average sermon, God would have done so. The very fact that Moseh was there forty days and forty nights speaks volumes about how much there is for us to learn, know, and understand.
Forty is the number Yahowah has designated as the time required for the completion of a period of examination. For example, forty Yowbel (2,000) years transpired from being expelled from the Gan ‘Eden | the Garden of Great Joy to the conception of the Covenant with ‘Abraham. Another forty Yowbel would transpire from that day to the fulfillment of its promises. The final forty Yowbel will have run their course upon Yahowah’s return.
Moseh’s own life repeats this pattern. He was 40 years old when he fled Mitsraym. He was 80 upon his return as the liberator of his people. And he would lead them another forty years, reaching 120 years old at the conclusion of his 237mortal existence. He had lived three lives – one as a prince in Mitsraym, one as a shepherd in Arabia, and one as Yahowah’s prophet. It was an extraordinary life.
Yahowah’s penchant for forty is further reinforced by the fact it rained for forty days and nights during the flood. And the Children of Yisra’el wandered in the wilderness for forty years before they were allowed to enter the Promised Land.
God’s plan of reconciliation unfolds over seven days, following His six (man) plus one (God) equals seven (the desired result of the Covenant) formula. There are six steps which lead to God (Passover, UnYeasted Bread, Firstborn Children, Seven Shabats, Trumpets, and Reconciliations), with the seventh (Shelters) representing the desired result – which is camping out with our Heavenly Father. Therefore, we should not be surprised that human history follows this pattern, with the first six Invitations to be Called Out and Meet occurring during the first six days (represented by six thousand years), all of which lead to the Millennial Shabat – a one-thousand-year celebration of the Miqra’ of Sukah.
Using these insights, we know that forty Yowbel transpired from the time ‘Adam and Chawah were expelled from the Garden of ‘Eden in 3968 BCE until ‘Abraham and Yitschaq affirmed the Covenant on Mount Mowryah in 1968 BCE (year 2000 Yah), providing a dress rehearsal of Passover. Then exactly forty Yowbel later, in 33 CE (year 4000 Yah), on this very same mountain, Yahowah, Dowd, and the Ruwach Qodesh fulfilled the promises of Passover, UnYeasted Bread and Firstborn Children. Father and Son resolved the consequence of religion which is death, redeemed the penalty of its corruption which is separation from God, and then tangibly demonstrated Bikuwrym which speaks of us being born anew spiritually as God’s children.
238Forty Yowbel from 33 CE is 2033, which will be year 6,000 Yah. At this time, and after fulfilling the Miqra’ of Taruw’ah by harvesting the Covenant Family, Yahowah will return with Dowd to reconcile His relationship with Yahuwdym and Yisra’el on Yowm Kipurym. Five days later, God will commence the one-thousand-year-long celebration of Sukah, where He will camp out with us on Earth, now returned to the conditions experienced in ‘Eden.
What’s more, this passage on the Towrah, its Covenant and Miqra’ey, confirms that these things have nothing to do with the Jewish religion but, instead, lead to the familial relationship Yahowah established with ‘Abraham and affirmed through Moseh. There is but one path to God, one set of instructions, and one Family.
