239An Introduction to God

Mitswah

…Instructions

 

5

‘Eduwth | Eternal Witness

 

The Mercy Seat…

Yahowah’s proclamations are often symbolic – painting a prophetic picture of what God is poised to provide. They are sometimes a bit more challenging to translate because we must peer well beyond the mundane. So, after giving our Father’s sentiments considerable thought, here is my best effort…

“Moseh consistently did (wa Mosheh ‘asah – so the One who Draws Out acted upon and engaged in (qal imperfect)) everything consistent with (kol ka) that, which to show the way to the benefits of the relationship (‘asher – which to reveal the correct path to walk to get the greatest enjoyment out of life), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) had instructed (tsawah – had directed) him (‘eth huw’).

He acted and engaged (‘asah – he conducted himself and worked (qal perfect)) honestly and correctly (ken – in a manner which was consistently right and truthful). (Shemowth 40:16)

And it came to be (wa hayah) in the beginning of the first month (ba ha chodesh ha re’shown) of the second year (ba ha shanah ha sheny), on the first (ba ‘echad) of the month (la ha chodesh – of the time of renewal), that the Tabernacle (ha mishkan – Shelter, Tent, House, and Dwelling; from mah – to consider the implications of shakan – to settle down, camp out, abide, and reside) was 240established, standing upright (quwm – was set up, arose, stood, and was confirmed).” (Shemowth / Names / Exodus 40:17)

Since Moseh did as Yahowah instructed, to please our God, to enter His company, shouldn’t we also carefully examine and thoughtfully consider God’s Towrah | Instructions and then engage in a manner which is consistent with it? And in this regard, you’ll note that Moseh didn’t go off and write a Talmud to argue or compete with God.

Ka was deployed twice to reveal that Moseh’s response was consistent with the Towrah, as opposed to being in absolute compliance with it. Moseh lived as we are encouraged to live, which is not as a slave to the literal interpretation of every rule but, instead, as someone who reveres and capitalizes upon the intent of God’s “towrah – teaching, instruction, guidance, and direction.” To use Yahowah’s parlance: He made an honest effort.

‘Asah | doing absolutely everything perfectly won’t serve to please God, but it will drive you crazy. You’d become so self-absorbed that you’d likely distance yourself from God. And that is the purpose of ka, letting us know that a correct and honest appraisal of the ka | symbolism is often the intent.

This realization is indeed highlighted by the perspective provided by: “ka – comparing,” “shamar – observing,” and “‘asah – doing.” If we diligently observe the Towrah, we, like Dowd, can be exonerated even when our behavior is less than compliant. And that is the purpose of Passover, UnYeasted Bread, Firstborn Children, the Promise of the Shabat, Trumpets, and Reconciliations leading to Shelters – perfecting the imperfect. Since we are human, and aren’t capable of being perfect, we can count on God doing exactly what is required to cleanse us of our imperfections.

241Yahowah’s Tabernacle is ka | synonymous with Sukah | Shelters, where we are invited to camp out with God. It represents God’s idea of the perfect result, of a good time, which is to enjoy the company of His children.

“Moseh (Mosheh) stood up to raise up and established (quwm – took a stand to erect and affirm) the Tabernacle (‘eth ha mishkan – that which is associated with the Shelter, Tent, House, and Dwelling; from mah – to consider the implications of shakan – to settle down, camp out, abide, and reside).

He provided (nathan – he gave us) accordingly (‘eth) its foundation and upright pillar (‘eden huw’ – its basis, footing, pedestal, central column, and overall structure) and he put its framework in place (wa sym ‘eth qeresh huw’– he examined, located, and set up its structural elements, its firm and solid slab and its reliable footing, beams, and planks).

He provided (nathan – he put in place) its crossbars and bolts (baryach huw’ – the joists and doorposts) and raised, lifting up (quwm – erected, setting up) its structural columns (‘eth ‘amuwd huw’ – its support posts and upright pillars).” (Shemowth / Names / Exodus 40:18)

By telling His story this way, we know that God wants to engage with us, building a Family and Home together. By being willing to work with Yahowah to lead his people away from human oppression, and to deliver the Towrah, Moseh played an essential role in the establishment of Yahowah’s Tabernacle.

‘Eden | Upright Pillar is written אדן (Aleph Daleth Nun). Quite often, Yahowah associates ‘eden with Himself, suggesting that He is the upright pillar in the center of the Tabernacle – enlarging and securing the tent.

In Ancient Hebrew, the alphabet Moseh deployed to write the Towrah, the Aleph was drawn in the form of a 242ram’s head . It signified power, might, ability, authority, and leadership. The  Dalet was depicted as a doorway, the meaning of which is obvious. The  Nun was written to resemble both a seed, which is taking root, and also a man’s sperm. It symbolizes life, growth, children, and inheritance. So, bringing these concepts together,  – ‘eden is defined by the letters which comprise the word: “the Lamb of the Almighty, representing the power, authority, and leadership of God, serving as the Doorway to Life, enabling us to grow as God’s children, and inherit all that is His to give.”

And while this metaphorical amplification of ‘eden is revealing, everyone has been robbed of this revelation by rabbis and, most especially, the Masoretes. They deliberately vocalized אדן differently, changing “‘eden – the foundation of the Tabernacle and its upright pillar” to “‘adon – lord,” and then to “‘adonay – My Lord.” Rather than communicate one of Yahowah’s favorite titles, “‘Eden – Upright Pillar,” the religious substituted one of their own, “‘adonay – My Lord.” And they would ultimately deploy this title seven thousand times, on each occasion replacing Yahowah’s name with an epithet depicting Satan’s ambition.

The Rabbis (a title which means “elevated, lofty, and great”) coveted the title, “Lord” just as had Satan before them. That is why Lord, from ba’al, is the Towrah’s most commonly used moniker for the Adversary. Satan, like most religious leaders, seeks to control people, to own and possess their hearts, minds, souls, pocketbooks, and even land. They both seek to lord over the masses.

Not Yahowah. His Covenant is not about ownership, but relationship. He wants to be our Father, not our Lord. Participation is optional, not compulsory.

Rather than being “the Lord,” Yahowah is the “‘eden – Upright Pillar and Foundation” of the Shelter. He is the 243one who knelt down to serve us, to lift us up to Him. When you bow down to God as “Lord,” instead, you are insulting Him and demeaning what He has done. Worse, you are not only upending what He wants, you are also missing the message and point of His Covenant.

“And he spread out (paras – he stretched out, making known) the tent (‘eth ha ‘ohel – the shelter and covering, dwelling and home; from ‘ahal – to be clear and to shine) over the Tabernacle (‘al ha mishkan – upon the Shelter, Home, and Dwelling; from my – to ponder the implications of shakan – residing and abiding, settling down and being established) and he placed (wa sym – he put) the covering (‘eth miksah – the protective cover; from my – to consider the who, what, where, why, when, and how of kasah – that which clothes, adorns, covers, protects, and conceals) of the tent (ha ‘ohel – shelter and covering, dwelling and home; from ‘ahal – to be clear and to shine) upon it (‘al huw’ – on Him) from above (min la ma’al – from on high and out of a greater dimension) consistent with the way to approach the benefits of the relationship (ka ‘asher) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) had instructed (tsawah – had directed and appointed, constituted and commissioned) Moseh (Mosheh – the One who Draws Out).” (Shemowth / Names / Exodus 40:19)

Replete with symbolism, the miksah | protective covering positioned over the mishkan | dwelling place is indicative of our souls being adorned in the Ruwach Qodesh’s | Set-Apart Spirit’s Garment of Light. She “kasah – clothes us,” so that we do not appear naked before God, our faults exposed. She “kasah – conceals” the stains and stigmas of religion, flooding the dark recesses of our souls with Her brilliant light. And she “kasah – protects” us, so that we can survive, even thrive, in God’s presence. When we are “kasah – embellished” by our Spiritual Mother, we 244are instantly empowered, enlightened, and enriched” as God’s children, members of our Heavenly Father’s “‘ohel – family and household” who are invited to “mishkan – dwell” with Him. This is the message of the Towrah.

“He received and grasped hold of (wa laqach – he obtained and accepted (qal imperfect – literally and with ongoing implications)) and then (wa) he placed (nathan – he offered, gave, and provided (qal imperfect)) the Eternal Witness and Restoring Testimony (‘eth ha ‘eduwth – the everlasting agreement, provisions to return, and reviving stipulations; from ‘uwd – to return, be revived, and restored) alongside the Ark (‘el ha ‘arown – next to or inside the chest and container; from ‘arah – to gather in a harvest).

And then, he installed (sym – he set) the poles (‘eth ha bad – the branches which separate and set apart) on the Ark (‘al ha ‘arown – upon the chest and container; from ‘arah – to gather as in a harvest).

Next (wa), he placed (nathan – he offered, gave, and provided) the Mercy Seat (‘eth ha kaporeth – the Reconciling Covering and atoning lid which restores and resolves relationships, reuniting the parties to an agreement; from kaphar – to reconcile, atone, purge, and cover, to conciliate, and satisfy through recompense, which is to restore a relationship by providing an unearned, undeserved, fortuitous, and merciful solution) upon the Ark (‘al ha ‘arown – upon the chest and container; from ‘arah – to gather in a harvest) from above (min la ma’al – from on high adding a greater dimension).” (Shemowth / Names / Exodus 40:20)

The “‘Eduwth – Eternal Witness and Restoring Testimony” is the Towrah. ‘Eduwth is based upon ‘ed, meaning “witness, testimony, and evidence,” and ‘ad, “that which is eternal, everlasting, and never-ending.” Its root, 245‘uwd, speaks of the Towrah’s ability to “return” us to God “revived and restored.”

Further, Yahowah’s “‘eduwth – testimony” is directly related to ‘ewmuwn and ‘emuwnah, making it “trustworthy and true, dependable and reliable, firm and upholding, nourishing and supporting.” It is then based upon ‘aman which, as a verb, means “to trust and to rely,” and as a noun conveys: “that which is right and true, truthful and reliable.”

‘Aman, and especially its ‘amen vocalization, has been usurped by the Adversary to denote the most famous Egyptian god: Amen Ra. We find it in the name of Tutankhamen. We also find it in Christian prayers, which conclude: “In the name of god we pray, Amen!”

In our quest to understand the ‘arown | Ark, some digging is required. On the surface, ‘arown is a “chest or container.” Its root is ‘arah, which means “to pluck off and gather together in a harvest.”

If we were to consider the six words which follow “‘arown – ark” in our Hebrew lexicons, we would discover that ‘Arownyah is “the Light of Yah.” Then an ‘arach is “one who journeys” to the Light along ‘orach “the Way” and “the Path” to become “‘araz – firm and strong.” Next, ‘orach describes “living one’s life” so that it is “‘arak – prolonged.” Moving in the other direction through the best Hebrew dictionaries, we find ‘aruwmah speaking of being “raised up.” The ‘aruwkah are “healed and restored by being perfected” in God’s eyes. Further, only one letter separates ‘Aharown (אַהֲרֹון), representing “the alternative and enlightened freewill,” from ‘arown | Ark (אֲרֹון). As we have learned, ‘Aharown is based upon: “‘aw – to desire,” “‘ow – to choose and prefer,” and “‘owr – light and enlightenment.” And as such, we ought to consider all of these implications.

246Presented pictorially in Ancient Hebrew, ‘arown | Ark reads: . Reading right to left, the Aleph represents God leading and protecting His flock. The Rosh depicts an observant individual, looking, listening, and thinking. The Wah speaks of having one’s home enlarged and secured. And the Nun is symbolic of the seed of life which takes root and grows as a child. Therefore, when we closely examine and carefully consider the protection and leadership God is providing, we grow up as His children in a secure home.

As valuable as these insights are to us, they pale in comparison to understanding the basis of Kaporeth | the Mercy Seat. This accoutrement is the only reason the ‘arown | Ark exists. Kaporeth is a compound of kaphar and ‘eth, meaning “that which pertains to reconciliation.” Kaphar then serves as the basis of Yowm Kipurym | the Day of Reconciliations. And as we shall discover in the Mow’ed | Appointments volume of Yada Yahowah, Dowd | David, upon his return, will be preparing the Kaporeth | the Mercy Seat of the ‘Arown Beryth | Ark of the Covenant in anticipation of Yisra’el’s return to Yahowah.

Kaphar means “to reconcile and to pardon by purging and then covering.” Yisra’el will be forgiven when the people have the stench and stain of their religion purged from their systems.

The reason Yahowah’s Restoring Testimony and Eternal Witness was placed alongside the Kaporeth | Mercy Seat of the Ark of the Covenant is so that we would recognize that Kipurym | Reconciliations leads to Sukah | Shelters and to camping out with Yahowah. Further, in Dabarym / Deuteronomy 31:24-26, Yahowah affirms that His ‘Eduwth is in fact His Towrah | Guidance.

“Then (wa), it came to exist (hayah – it occurred (qal imperfect)) just as (ka) Moseh (Mosheh) finished (kalah – concluded (piel infinitive – demonstrably put into effect)) 247writing (kathab – inscribing using a written alphabet to communicate (qal infinitive)) the words (‘eth dabar – the message, accounts, and statements) of the Towrah | Teaching and Guidance (ha Towrah ha zo’th – Instructions and Directions; from tow – of the 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, that tuwb – provides answers which facilitate our response, restoration, and return to that which is towb – good, pleasing, beneficial, and right, and that which causes us to be become acceptable and to endure, tohorah – purifying and cleansing us, towr – so as to provide an opportunity to change our thinking, attitude, and direction) upon the written scroll (‘al sepher – on the inscribed document designed to recount, relate, declare, and communicate), to the point of completing the eternal witness for them (‘ad tamam hem – perfectly finishing their restoring testimony), (Dabarym 31:24) Moseh (Mosheh – One who Draws Out) directed (wa tsawah – instructed, appointed, and commissioned) the Lowy (‘eth ha Lowy – those who join and unite) to lift up and carry (nasa’ – to raise and bear) Yahowah’s (Yahowah – as directed in His towrah – teaching regarding His hayah – existence) Ark (‘arown – chest and container; from ‘arah – to gather and harvest) of the Covenant (Beryth – of the Family-Oriented Relationship; from beyth – family and home).

He said (la ‘amar), (Dabarym 31:25) ‘Accept and grasp hold of (laqach – receive and obtain (qal infinitive)) the written scroll (sepher – the written letter and inscribed document designed to recount and communicate) of the Towrah | Instructions and Directions (ha Towrah ha zeh – the Guidance and Teaching, the signed and written means of return, restoration, and acceptance) and place (wa sym – put) it alongside (‘eth huw’ min sad – it against, near, and beside) Yahowah’s (YaHoWaH – an accurate 248presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God’s (‘elohym ‘atem), Ark (‘arown – chest and container; from ‘arah – to gather in a harvest) of the Covenant (Beryth – Family-Oriented Relationship Agreement).

He will exist (wa hayah – He is) there (sham – here and by name) with you (ba ‘atah) through the Restoring Witness and Enduring Testimony (‘ed – the everlasting evidence and eternal record on how to return and be restored).’” (Dabarym / Words / Deuteronomy 31:26)

The Covenant’s constitution was now complete. The words which comprise Yahowah’s Teaching and Guidance had all been conveyed for us to examine and consider. And let’s be clear, it was all in writing. There was no Oral Torah.

Further, there is an enduring and irrefutable connection between Yahowah’s Towrah | Guidance and His ‘Arown Beryth | Ark of the Covenant. Without the Towrah’s | Instructions, the Ark is nothing more than a dated artifact and cultural curiosity. As we have learned, the Ark’s association with the Towrah and incorporation of the Kaporeth | Mercy Seat is what makes it an integral part of our redemption. Similarly, the ‘Arown | Ark is instrumental in reconciling Yahuwdah’s and Yisra’el’s relationship with Yahowah.

Moreover, Yahowah’s Towrah | Teaching is comprised of God’s ‘Eduwth | Eternal Witness and Restoring Testimony. And because it is enduring, nothing more will be added to it or replace it – nullifying the Talmud and New Testament. And because it is restoring, its instructions provide the means for us to participate in Yahowah’s Covenant Relationship. The Towrah teaches us that we are perfected during Matsah when we come into the Maternal presence of God’s fiery light, whereby the 249Ruwach Qodesh | Set-Apart Spirit adorns us in Her Garment of Light, purging the darkness of religion from our presence.

Best of all, when we look to the Towrah, we will find God. He will always exist there for us.



Yahowah is offering to restore our relationship with Him. He is providing eternal life, perfection, and adoption into His Covenant Family. He is willing to enrich and empower His children such that they inherit all our Heavenly Father has to give, and all He is asking of us in return is to listen.

What follows ranks high on my list of favorite pronouncements. The words and thoughts expressed by Moseh in Dabarym / Deuteronomy 4 are insightful and inspiring, enlightening and empowering. By listening to him, and acting upon his advice, our lives are transformed.

“And now (wa ‘atah – so then), Yisra’el (Yisra’el – Individuals who Strive and Struggle Against the Almighty and Those who Engage and Endure, with God), of your own freewill, listen (shama’ – choose to hear, receive the message (scribed in the imperative mood which expresses an exhortation whereby the audience is encouraged to choose on their own volition to listen and qal stem – literally, genuinely, and actually within the confines of the relationship)) to God’s (‘el – concerning the Almighty’s) clearly communicated and inscribed prescriptions of what we should do to be cut into the relationship (ha choq – engraved thoughts and recommendations regarding life and the appointments) and to God’s (wa ‘el – regarding the) means to exercise good judgment to justly resolve disputes (ha mishpat – basis for sound decision-250making and rational thought; from my – to consider the who, what, where, why, when, and how of shaphat – thinking rationally and morally) which provide the benefits of the relationship (‘asher – to reveal the way to get the greatest enjoyment out of life) which I (‘anoky) learned about and I am teaching (lamad – acquired the information which I am sharing by instructing) you (‘eth ‘atem) so that you engage (la ‘asah – so that you act (qal infinitive – a verbal noun which encourages a literal response)) such that (la ma’an – for the reason) you will be restored to life and continue to live (chayah – will have your life revived and preserved, restored, renewed, and nurtured, continuing to grow and flourish (scribed in the qal stem, such that we interpret this literally and the imperfect conjugation, telling us that the benefits of restoration and life, prosperity and growth, will continue to unfold throughout the whole of time)).

You will return and enter (wa bow’ – you will arrive and be included), becoming an heir (wa yarash – receiving as an inheritance) of the realm (‘eth ha ‘erets – the Land) which (‘asher) Yahowah (YaHoWaH), the God (‘elohym) of your fathers (‘ab ‘atem), is giving (nathan – is offering and bestowing) to you (la ‘atem).” (Dabarym / Words / Deuteronomy 4:1)

What a beautiful sentiment and wise counsel!

According to Yahowah, those who listen to His choq | prescriptions for living mishpat | make educated and rational decisions to receive ‘asher | the benefits of the relationship. And those who lamad | learn from the Towrah, and then ‘asah | act upon it, live forever. For the many Jews who wear the Chai pendant necklace, this is what it is really about.

God is not only inviting us to live with Him in the Promised Land, but He is also offering the most extraordinary inheritance to His children. If you are a 251Yisra’elite or Yahuwd, this would be an opportune time to come back home.

With these words, the myths of faith-based and works-based salvation schemes are rendered moot. There are things we must listen to and learn, study and decide upon, and then engage in for our lives to be restored. However, in this context, our actions are in response to what Yahowah has done and is offering, making our contributions irrelevant.

Yes, this was written to Yisra’el, but so was the entirety of Yahowah’s Word. Moreover, if you don’t see yourself as ‘ysh – an individual, who seeks to sarah – engage and endure with ‘el – God, then feel free to disregard this testimony. Further, if you are willing to limit “occupying and inheriting the land” after being “restored to life” to nothing more than a few people living a short while in a small desolate place surrounded by their mortal enemies, none of God’s promises will mean much to you anyway.

Adding a “New Testament” or “Oral Law” would be a wholesale violation of the following instruction…

“You should not make a practice of adding (lo’ yasaph – you should not actually join something else or continually conceive another version (qal imperfect)) to the Word (‘al ha dabar – upon the message and accounts) which, to show the way to the benefits of the relationship (‘asher), I (‘anky) am instructing you (tsawah ‘eth ‘atem – I am offering as directions, appointing and constituting for you).

And (wa), you should not subtract (wa lo’ gara’ – you should not habitually or continually reduce or diminish the relevance (qal imperfect)) from it (min huw’).

Approach by observing (la shamar – draw near by closely examining and carefully considering (qal infinitive – 252actually and demonstrably)) the instructive conditions of the relationship (‘eth mitswah – the directions and requirements, the precepts and terms of the covenant; from my – to consider the who, what, why, where, and when of tsawah – instructions and directions) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atem), which, to convey the correct path to get the most enjoyment out of life (‘asher), I (‘anky) am instructing you (tsawah ‘eth ‘atem – I am offering as directions, appointing and constituting for you).” (Dabarym / Words / Deuteronomy 4:2)

Yahowah has conveyed everything we require to attend His Miqra’ey and engage in His Beryth. Only a fool would diminish the relevance of these instructions.

It takes a special kind of arrogance to prioritize one’s own words above God’s – like Paul, Muhammad, and the rabbis have done. Every time a Christian quotes Paul and claims it to be the “Word of God” or a rabbi calls his G-dforsaken Babylonian Talmud “the Torah,” I want to puke. It is as irrational as it is impudent – ignorant, arrogant, disrespectful, and presumptuous.

In the previous statement, we were asked to listen to Yahowah’s choq | prescriptions for living, mishpat | means to make good decisions, and lamad | sound teaching. And now we are encouraged to observe His mitswah | instructive conditions of the relationship and tsawah | directions.

At this point, Moseh reminds his audience that many among them were recently fooled by Ba’al | the Lord…

“You saw (ha ra’ah – you witnessed) with your own eyes (‘ayin ‘atem – and you perceived and understood) that which (‘eth ‘asher) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – 253teaching regarding His hayah – existence) did (‘asah – made happen at that time in His response (qal perfect)) with (ba) Ba’al Pa’owr (Ba’al Pa’owr – the Lord of Enlightenment and the Lord of the Popular Way, the Master of Commitment and the Owner of the Broad and Open Path, compelling and troublesome light; from pa’al – ordained and committed, working for and serving, pa’ar – wide open, broad, and gaping, and ‘owr – light, illumination, and enlightenment).

For indeed (ky), every (kol) individual (ha ‘ysh) who (‘asher – relationally) walks (halak – travels in that direction, proceeds toward, and goes (qal perfect)) following after any variation (‘achar – another, similar, or the next, even western and subsequent version) of the Lord of Enlightenment and the Owner of the Wide Open and Broad Path (Ba’al Pa’owr – the Master of Light and Commitment, the compelling and troublesome light; from pa’al – ordained and committed, working for and serving, pa’ar – wide open, broad, and gaping, and ‘owr – light, illumination, and enlightenment), Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence), your God (‘elohym ‘atah), will bring them to naught and will annihilate them (shamad huw’ – will destroy and demolish him, wiping him out and decimating him, exterminating him such that he perishes, ceasing to exist after death) from your midst (min qereb ‘atah).” (Dabarym / Words / Deuteronomy 4:3)

This shatters the myth that Yahowah does not care what someone calls Him. It demonstrates that God is not all-loving and accepting, or that He wants to forgive everyone. Clearly, there are not many paths to God.

Ba’al is the Hebrew word for “lord.” It is most often used in association with ha Satan | the Adversary. Ba’al | Lord describes Satan’s ambition, which is not only to “lord over” the Most High but also to “own, possess, and 254control” humankind. Those worshiping “the Lord” are unwittingly paying homage to Satan.

In this regard, let’s dispel a persistent myth. Satan does not want to be known or worshiped as the Adversary. He despises the title “Satan” as much as he craves being the Lord. He wants to be perceived as God – not the Devil. And the only way this can occur is when ha Satan becomes the Lord of religion, particularly Judaism, Christianity, Islam, and the Lord of Progressives.

Pa’owr is a compound of two Hebrew words. Since ‘owr means “light,” we have been given a vital clue regarding Satan’s appearance and strategy. The prefix pa’ is from pa’ar, which means “wide open and broad,” and pa’am, which means “to persistently compel, to beat and push in a disturbing and troubling direction,” causing someone to ultimately “pa’ah – groan and scream.”

Satan is a spiritual being, and thus, like all spirits, the Adversary resembles light. He appeared as a “flash of light” as he was being cast out of heaven. And Paul, who admits to being demon-possessed and controlled by one of Satan’s messengers in Second Corinthians, and thus was well-acquainted with the Devil, reported his first sighting as a “flash of light” on the road to Damascus.

This realization is further underscored by Ba’al holding a thunderbolt and by the fact that Zeus and Jupiter were similarly festooned. Moreover, solar images, such as steeples and obelisks, halos and wreaths, rays of light and golden discs, even stars, are pervasive throughout the vast array of religions – particularly Christianity. Similarly, equinox and solstice festivals, such as Easter and Christmas, are commonly celebrated as the faithful worship their god on Sunday mornings.

Returning to Ba’al Pa’owr | the Lord of Enlightenment and the Popular Way for a moment, we find that the qualifiers used to distinguish and identify this depiction of 255ha Satan | the Adversary are interesting. The “lord of light” is “compelling compliance,” which is a common thread among religious and political schemes. His ways are “particularly broad and wide open,” which explains why man’s institutions are so numerous, accepting, and popular.

With ‘owr | light rendered as “enlightenment,” we find Secular Humanists and Progressives under Satan’s spell. These universally irrational individuals share many common beliefs, most of which are untrue. These include the Black Lives Matter conspiracy of institutional racism, the environmental myth of manmade global warming / climate change, and the socialist propaganda of punishing success and rewarding failure through the redistribution of wealth.

Throughout this Introduction to God, you will be shown evidence from Yah’s Word which proves that most human souls cease to exist at the end of their mortal lives. The souls of those who follow after the Lords of religion and enlightenment will be destroyed, fading into oblivion. This may sound harsh, but it’s not. It’s not a penalty or a punishment. While She’owl | Hell exists, it is reserved for those who promote the Lord and Enlightenment, not for their victims.

God did not say, “Obey Me or I will see to it that you are punished forever in hell.” Such a spirit would be sadistic. Therefore, the religions of Christianity and Islam, which promote this myth, are wrong. The vast preponderance of human souls simply ceases to exist after death. For those who were deceived, there is no eternal life in heaven or hell.

Fortunately, our fate is in our hands…

“And you (wa ‘atem), the ones remaining close, who are unwavering (ha dabeq – the ones who are dependable and steadfast, resolute and unyielding, remaining connected in a relationship, sticking) with (ba) Yahowah 256(), your God (‘elohym ‘atem – your Mighty One; from ‘elowah – God Almighty), every one of you (kol ‘atem) is alive and thriving (chay – is nourished, growing, and vigorous, having been renewed and restored) this day (ha yowm).” (Dabarym / Words / Deuteronomy 4:4)

We are nourished and flourish when we are unwavering in our relationship and remain close to Yah. God wants us to live and to grow. If this does not occur, it is because we have interfered with His intent somewhere along the way. His purpose and message are consistent…

“You should choose to be perceptive (ra’ah – of your own volition, take notice, pay attention, and see (qal imperative)).

I learned and then taught you (lamad ‘eth ‘atem – I acquired the information and now I’m sharing, I was trained so that I could instruct and educate) the clearly communicated and inscribed prescriptions of what we should do in life to live (choq – the engraved thoughts which cut you into the agreement and the recommendations and requirements regarding the covenant relationship), along with the way to make sound decisions, especially regarding the means to resolve disputes (wa mishpat – the basis upon which we can exercise good judgment and decide what is right).

This was in the manner in which (ka ‘asher – which is consistent with the way to get the most out of life) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), my God (‘elohym ‘any – my Mighty One; from ‘elowah – God Almighty), instructed me (tsawah ‘any – guided and directed me) to engage and act (la ‘asah – to do, celebrate, enacted, and instituted), accordingly (ken – thereafter), in the innermost part (ba qereb – within the midst) of the realm (ha ‘erets – the land) which, as a result of the relationship (‘asher), you are entering (‘atem bow’ sham – are 257returning to and being included within) as an inheritance (la yarash hy’ – as an heir).” (Dabarym / Words / Deuteronomy 4:5)

We approach God and receive the benefits of the relationship by being perceptive. This means that we do not come to Him through religion, faith, charitable contributions, or works.

The process is as it should be: we learn from the Towrah and teach others such that the Covenant Family grows and matures. Then we capitalize upon Yahowah’s instructions, engaging in the relationship in a manner which is consistent with His guidance. When this occurs, in this way and in this order, we are invited to live with God in the Promised Land. And if that were not enough, we become heirs to the universe, inheriting everything.

Moseh learned and taught the Towrah, recognizing that it not only restores and prolongs our lives but, also, that observing it makes us wise, improves our ability to think, and enhances our perspective.

“You should be observant (wa shamar – you should closely examine and carefully consider while the opportunity exists (qal perfect)) and then you should engage (wa ‘asah – so that you can act (qal perfect)) because surely, this (ken hy’) instruction and experience will make you intelligent and wise (chokmah ‘atem – teaching will facilitate your capacity to think properly and be effective and prudent), such that you are discerning and understand (wa bynah ‘atem – and so that you make the proper connections to perceive thoughtful insights, deliberate upon and cogitate the data received judgmentally to process information properly to respond morally and rationally).

Consequently, the family will perceive (la ‘ayin ha ‘am – from the perspective of the people and in the sight of the nation) the benefits of the relationship (‘asher – the 258proper path to walk to get the most out of life) as they consistently and ardently listen (shama’ – by hearing (qal imperfect paragogic nun – literally and genuinely, consistently and continually, enthusiastically and emphatically listening)) to all of these clearly communicated thoughts and prescriptions regarding everything that should be done to get the most out of life, including being cut into the relationship and receiving a share of the inscribed allotment (‘eth kol ha choqym ha ‘eleh – to each of the engraved requirements regarding what has been appointed to receive a portion; from chaqaq – to cut in, to inscribe, to engrave, and to portray something which has been prescribed).

And then, they will say (wa ‘amar – they will convey and claim at the appropriate time (qal perfect – genuinely declare at a moment in time)), ‘This family (‘am – these people and this nation) is uniquely and especially (raq – is distinctly and singularly) prudent, intelligent, learned, and wise (chakam – educated and experienced, well-schooled and properly instructed, ethical and competent), and the understanding and insights (wa byny – such that the discernment from being diligent, the instruction derived from comprehension, and the thinking based upon making intelligent and reasoned connections, distinguishing right from wrong while separating truth from deceptions (nifal participle masculine singular absolute – because the gowy is actively and demonstrably discerning, he determines insights which, when shared, encourage understanding in others)) of this especially valuable and intensely verbal gowy | man of a different ethnicity who grows through amplification are great (ha gowy ha gadowl ha zeh – of this important individual from another nation who seeks to magnify and encourage growth, of the distinguished and often loud gentile, this man who is not Jewish, is worthy).” (Dabarym / Words / Deuteronomy 4:6)

259Yahowah does not ask us to be religious or demean those who are not, unlike the rabbis. Yahowah does not tell us to believe or to obey, either, further distinguishing Him from those who claim His authority. Yahowah does not ask for money or seek to control any part of our lives – as opposed to every aspect of it in Judaism. Yahowah wants to educate and enlighten us while the rabbis want to deprive Jews of access to any information that isn’t from their Talmud so that they can indoctrinate them.

As a result, the most brilliant ethnicity and industrious race has conceived the most dimwitted and debilitating religion. The Chosen People have chosen poorly.

The alternative is to ignore the rabbis, toss the Talmud, and become shamar | observant – closely examining and carefully considering these words which Yahowah inspired Moseh to scribe on our behalf. And then, once you are aware of what Yahowah has revealed, act upon His instruction and engage in the relationship.

Those who accept Moseh’s advice will bynah | understand. Nothing is more valuable or enabling.

Bynah speaks of being discerning and discriminating such that we learn how to distinguish truth from lies, good from bad, right from wrong. With bynah, the means to comprehension is through diligently deliberating upon the data God has made available to us while processing this information judgmentally. By doing so, we gain the capacity to make reasoned connections between the things Yahowah has revealed, and this leads to a proliferation of profound insights.

God’s intent is for His Covenant Family to be ‘ayin | perceptive. The more we know, the more likely it is that we will turn to Yah and then rely upon Him to provide the ‘asher | benefits of the relationship.

260Foremost among the things we should be considering is Yahowah’s choq | clearly communicated thoughts and prescriptions regarding what should be done to get the most out of life, including being cut into the relationship and receiving a share of the inscribed allotment. God engraved the Covenant’s requirements in stone so that we would know and understand them.

Moseh’s concluding statement is prophetic, speaking of a time over 3,300 years from his own. He is claiming something of the Chosen People which heretofore has not occurred. Only now, and likely in harmony with the insights provided within Yada Yahowah, Yahuwdym are distancing themselves from the caustic influence of religion, politics, and conspiracy and becoming “chakam – learned and wise, prudent and discerning.” Schooled in the Towrah, enlightened by Yahowah, they are starting to “byn – understand.”

Since only two individuals among the initial hundreds of thousands who listened to Moseh were allowed into the Promised Land, the Family of God was far from prudent on this day. Many were no doubt perceptive when Dowd | David sang to them as their messiah and prophet, shepherd and king, but that was long ago, and his voice has faded among the Chosen People. There was a brief respite from religion under Hezekiah, and while glorious, it too was short-lived.

Sadly, according to Yasha’yah, not a single Yisra’elite has known Yahowah or understood His Towrah | Teaching since 450 BCE. Despondent over this result, Yasha’yah devoted the 11^th chapter of his prophetic revelation to the gowy | non-Yisra’elite whose amplification of God’s testimony, profound insights, and vociferous commentary that the Ruwach | Spirit would inspire to reintroduce Yahowah’s name and call His people home.

261Therefore, we are witnessing God’s Family becoming especially learned and wise, growing in understanding, as a result of the valuable insights the gowy has gleaned on their behalf through the amplification of Yahowah’s Towrah | Guidance.

“By comparison (ky – indeed by contrast), where is there (my – who else has) a person from a different race and place (gowy – a non-Yisra’elite) whose voice is as loud or whose message regarding the benefits of the relationship is as extensive or intense (gadowl ‘asher – whose amplifications pertaining to the correct way to walk to get the most out of life are as empowering and valuable) as his concerning the imminent approach of God and developing a close, personal relationship with Him (la huw’ ‘elohym qarowb ‘el huw’)?

As a result (ka – accordingly), Yahowah (Yahowah – written as directed by His towrah – teaching), our God (‘elohym ‘anachnuw), is with every one of us (ba kol ‘anachnuw – is in all of us) who call upon Him (qara’ ‘el huw’ – who summon Him and are called out by Him, inviting and greeting Him, welcoming Him by reading and reciting His proclamations).” (Dabarym / Words / Deuteronomy 4:7)

Gowy | non-Yisra’elite, which designates someone as being from a different race or place, is commonly rendered as “nation” in this statement by religious translators. However, Yisra’el is not comprised of gowym and it was not a nation on this day. In fact, no one in Moseh’s audience would ever comprise one. Further, shortly after Yisra’el formed into a country under Dowd, the people became so much like the surrounding gowym, they became easy prey and were hauled off into slavery by the Assyrians – becoming known as the lost tribes. And even now, following the Holocaust, when Israel was declared a country again in 1948, there still isn’t a person among them who calls upon Yahowah’s name. Therefore, gowy gadowl 262cannot be translated as “a great nation,” especially in this context.

Recognizing this, we are left to render gowy by its customary and principal meaning, which is “an individual from a different race and place, a non-Yisra’elite, commonly known as a Gentile.” In this statement, as is the case in the previous one, and will be in the next, gowy is masculine singular.

A positive reference to a gowy is such an anomaly that we would be wise to be attentive when it occurs. There just aren’t very many Gentiles addressed favorably in the Towrah or Prophets because the preponderance are uncouth from God’s perspective – with an irritating propensity to be religious, political, and conspiratorial and as a result torturously abusive to His people. Typically, they are to be avoided rather than acknowledged.

If the paranoid xenophobia of the rabbis has affected your thinking to the point that learning something about God from a gowy seems incredulous, keep in mind how frustrating it had to be for Yahowah to deploy a gowy to educate and enlighten Yisra’el, especially since Yisra’elites were chosen for this role. And yet, there were no Yahuwdym | Jews willing to acknowledge His name, much less proclaim it. There were none willing to listen to Him or observe His Towrah, much less share His Teaching and Guidance.

While the mission for which this gowy was chosen is important, indeed vital, he is not gadowl | great. His voice is loud, his words are many, and he is intensely devoted to the extensive use of amplification. Moreover, he is here serving you because of ‘asher – the word which was mistranslated by every Bible publisher in Shamuw’el / 2 Samuel 7:14. Rendered accurately and completely, ‘asher defines the non-Yisra’elite’s mission: to reveal the correct path to walk to receive the benefits of the relationship and 263to get the greatest joy out of life. If this sounds good to you, let your eyes feast upon the truth.

What you will continue to discover is that the gowy is focused on helping you develop a close, personal relationship with Yahowah prior to God’s imminent approach. If you follow his quest through words, dimensions, and time, you will be welcomed into the Almighty’s Home with open arms.

Qara’ is the star of this show. This is because Yisra’elites will qara’ huw’ | invite God into their lives, call upon Him, and greet Him by reading and reciting His testimony. During Yowm Kipurym circa year 6000 Yah, may you be among them.

Most of those who claim that “God is with us” are mistaken. Our goal should be to be with God, to approach Him on His terms, so that we can enjoy a close personal Covenant relationship with Him. We should strive to conform to Him, rather than strive to change God so that He conforms to some religious or political interpretation.

Of course, the one and only place to find these directions is in Yahowah’s Towrah. Dabarym 4 gets better with every word…

“And (wa) where is there (my – who else has) a non-Yisra’elite (gowy – a person from a different race and place) whose voice will be as loud or whose amplifications regarding the benefits of the relationship will be as extensive (gadowl ‘asher – who will be as intense or prolific pertaining to the correct way to walk to get the most out of life, who will be as empowering or valuable, as significant or important) regarding His clearly communicated and inscribed prescriptions of what we should do in life to live (la huw’ choq – the engraved thoughts which cut you into the agreement and the recommendations and requirements regarding the covenant relationship) so that we can exercise good 264judgment regarding the means to resolve disputes and make sound decisions (wa mishpat – and becoming just, moral, and rational) pertaining to being right about vindication (tsadyq – regarding being correct, in accord with the means to live an upright and righteous life), such that it is consistent with (ka – in harmony with and according to) every aspect (kol – all) of this Towrah | Guidance (ha Towrah ha zo’th – of this Teaching, Instruction, and Direction, this signed, written, and enduring means to search for, find, and choose the guidance which provides answers which facilitate our restoration and return, which are good, beneficial, and right, even purifying and cleansing, thereby giving us the opportunity and means to change our thinking, attitude, and direction to one which is more fortuitous and beneficial) which, to show the way to the benefits of the relationship (‘asher), I am bestowing and placing (‘anoky nathan – I am giving and providing) before you (la paneh ‘atem – in front of you) this day (ha yowm)?” (Dabarym / Words / Deuteronomy 4:8)

The gowy’s extensive amplifications of God’s voice are focused upon His choq | clearly communicated and inscribed prescriptions of what we should do in life to live. His goal is for you to be sufficiently informed regarding the conditions of the Covenant so that you can mishpat | exercise good judgment and decide in favor of tsadyq | being right with God and thus vindicated.

Rather than misconstrue and misappropriate the Towrah to such an extent that it is replaced with volumes of Talmud and Mishnah, this gowy is devoted to providing a more complete and accurate translation of Yahowah’s Towrah so that our lives come to reflect His Teaching and Guidance. The Towrah is Yahowah’s gift to us. It is His Towrah which ‘asher | reveals the correct path to walk to receive the benefits of the relationship.

265You may take issue with aspects of the Towrah. You may quibble with the means God has established to resolve disputes and achieve justice. You may want Him to be more inclusive and accepting, even multicultural. You may even prefer Him to be more explicit, with a plethora of rules and commandments to obey. That is your choice. But don’t expect a positive response from Yahowah should you advocate an alternative – as is the case with Judaism and Christianity.

With Twistians, this sorry state of affairs exists because Paul took issue with the Towrah in his letters. And unfortunately, Christians have been conditioned to believe Him rather than trust Yahowah’s Witness. As such, among believers, the Torah is no longer considered “tsadyq – correct or vindicating.” But how is it that a religion which claims the Towrah was inspired by their God opposes the view articulated here by Moseh?

Or should you be Jewish, are you of the belief that men know better and are more effective communicators than God? Otherwise, why complicate your life with a thousand restrictive rules on Kosher when Yahowah has none? Why make a religion of doing nothing on the Shabat, depriving oneself of access to the internet, electronic devices, even a light switch, such that you restrict your education and growth? In fact, why be religious when God is so overtly opposed to it?

In his next statement, Moseh’s instruction is to be especially concerned about our “nepesh – soul,” not our body or spirit. As we shall discover, our soul is all that matters to Yahowah and, therefore, should be what matters most to us. There will be no bodies in heaven, as they would be a liability. Further, there are many spirits, most good, some bad. And even then, those spirits are not our spirit, but either God’s or one of Satan’s that is now associating with us.

266Providing a glimpse into this realm, we find…

“Exclusively without exception (raq) be observant (shamar – of your own volition and for your benefit, closely examining and carefully considering (nifal imperative)) as your goal (la ‘atah).

And choose to pay very close attention to your soul (wa shamar nepesh ‘atah ma’od – be observant and circumspect to the greatest extent possible regarding your individual consciousness, the essence of your life which gives you the capacity to observe and respond (qal imperative)) lest you forget or overlook (pen shakah – so that you do not misappropriate or dismiss) the words (‘eth ha dabarym) which you have seen with your eyes (‘asher ra’ah ‘ayin ‘atah).

Otherwise (wa pen), they will depart and be removed (suwr – will be withdrawn and retracted (qal imperfect)) from your heart and thinking (min leb ‘atah – from your capacity to exercise good judgment) the rest of your life (kol yowm chay ‘atah).

Make them known (wa yada’ hem – reveal them) to your children and to your children’s children (la ben ‘atah wa la ben ben ‘atah).” (Dabarym / Words / Deuteronomy 4:9)

The dabarym | words we are being advised to observe are those set before us by Moseh. You will find all of them in the Towrah today. Now that the offer has been made, the fate of our soul depends upon our response.

If you were to ask a religious Christian or Jew to list the five requirements and five benefits of the Covenant, or how we know them to be so, few, if any, would know the answers. If you were to ask the faithful to name each of Yahowah’s seven Mow’ed Miqra’ey and explain the purpose of each, fewer than one in a million would be correct. If you ask an Orthodox Jew or Christian to 267pronounce our Creator’s name and address its merit, I don’t suspect that any would get either right. And yet, these are the basic fundamentals of the Towrah’s choq and the means to mishpat.

I share this exercise with you to prove Moseh’s point. The truth is so far removed from the religious, even asking these questions will make them uncomfortable and agitated.

Just as the single most important thing our Heavenly Father could do for us was to reveal His Towrah, the most important thing we can do for our children is to share it with them. This known, should we want to align our inclinations with God’s, we should shamar Towrah and then yada’ | reveal what we have come to know with our children. When we are diligent in this way, and scrutinize the Towrah, we will find God. And if we follow this advice, no one will ever be able to lead us away from Him.

Since this is one of the many places where “keeping” becomes an irrational rendering of shamar, let’s delve into the etymology of the word. I want to do this now, and again later, because shamar is so commonly presented as “keep” in English Bible translations that the vast preponderance of people has come to see the “God of the Old Testament demanding that we must comply with a long list of laws.” That is how most people react to the phrase: “Torah-observant.” And yet, shamar only means “keep” in the sense of “keeping your eyes open, keeping something within the field of your vision, and keeping focused and alert.”

Examining Hebrew lexicons for terms which share the same sh-m root, we discover that every word related to shamar speaks of “observing, of watching, of being a watchman, of keeping one’s eyelids open so as to be vigilant, and of being on one’s guard, acting as a guardian to protect oneself and one’s loved ones.” Watchmen and 268guards who have their eyes closed, who are not observant, are useless.

But there is more. Also sharing the sh-m root of shamar, similar words convey the idea of “receiving and processing information which is being communicated to us.” These terms suggest that, while “the resource may be challenging to understand, it is nonetheless being made known to those who are observant.” These sh-m–based words speak of “a message, of news, of information which is being proclaimed.” They focus upon “hearing and listening, receiving and understanding, that which has been communicated, especially verbally when reciting the written word.”

I am unaware of a single Hebrew word which shares the sh-m base whose primary definition is accurately rendered as “to keep” in the sense of “submitting to and complying with” a list of laws. Therefore, while “shamar – closely examining and carefully considering, genuinely caring about, actually investigating, scrutinizing, exploring, and diligently evaluating” Yahowah’s Towrah, “keeping it in front of you with your eyes focused upon it,” will cause an informed and rational person to act upon His advice. Doing so is a byproduct of the verb, not the intent of shamar. It is focused on looking and considering, not doing or keeping.

As we know, Yahowah revealed the Towrah through Moseh, but that did not stop Him from also speaking directly to His children. This passage chronicles one such occasion…

“That day (yowm) you were present, standing (‘asher ‘amad – you were upright and on your feet in attendance) before (la paneh – in the presence of and facing the appearance of) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – 269existence and our ShaLoWM – restoration), your God (‘elohym ‘atah), in (ba) Choreb (Choreb – knife’s edge for cutting and separating, sharp engraving tool, hot and desolate), wherein (ba), Yahowah (YaHoWaH) said to me (‘amar ‘el ‘any), ‘Summon and gather (qahal – call together, collect, and assemble (hifil imperative – acting on God’s implement by choice)) the family (‘eth ha ‘am – the people who are related) so that I can have them hear (wa shama’ hem – so that I may have them listen to) My words (‘eth dabarym ‘any) so that (‘asher) they will learn (lamad – they will receive an education and instruction, being taught) to respect (la yare’ – admire, value) and accompany Me (‘eth ‘any) all of the days which (kol ha yowmym ‘asher) they will live (hem chay – exist) on the Earth (‘al ha ‘adamah – upon the ground and soil, speaking of the material realm), and so that they might teach their children (wa ‘eth ben hem lamad – share this information with and educate their sons).’” (Dabarym / Words / Deuteronomy 4:10)

Yahowah wants us to learn about Him because He knows that when we come to know Him, we will “yare’ – respect and admire” Him. This will then cause us to want to be with Him as well as rely upon Him to make it possible.

Choreb is a provocative choice of names. And while it is typically translated as “desolate,” which would be “dry and lifeless,” this aspect of the word is in contrast to the richness of life Yahowah is offering. Equally important, since choreb is a cutting and engraving tool, it speaks of the Tablets Yahowah etched in this place. Also, as a knife’s edge, this razor-sharp summit is prophetic of the Covenant cut with Yisra’el.

It should also be noted that, while Yahowah wanted to speak directly with those He had rescued, and did, they did not like the sound of His voice. The Yisra’elites actually asked God to stop speaking to them. And this could not 270have been a result of being intimidated because those who were gathered before Yahowah were all “‘amad – standing upright on their feet” in His presence. They did not bow down nor should we.

Like a teacher asking those gathered in the back to come forward, Yahowah requested…

“Please approach and come near (wa qarab – advance and come forward) standing (‘amad – be present and upright) at the base of (tachath) the mountain (ha har).

All the while (wa) the mountain (ha har) was illuminated and ablaze (ba’ar – was burning) with fire (ba ha ‘esh – in light and radiant energy) as an enduring witness reaching up as high as (‘ad – providing testimony regarding eternity and beyond) the heart (leb – the midst and thoughts) of the heavens (ha shamaym – the universe and the spiritual abode of God), the illumination diminished (chosek – darkened and obscured) by a cloud (‘anan – condensed water vapor sufficiently dense to reduce visibility) and (wa) a very dense obscuring phenomenon (‘araphel – a mass of particles in the atmosphere which block most of the available light).” (Dabarym / Words / Deuteronomy 4:11)

Qarab | approach and come near is the operative verb used throughout the Miqra’ey. Yahowah requests that we respond to His Invitations to be Called Out and Meet by coming into the presence of the ‘ishah | feminine manifestation of His fiery light. This is symbolic of approaching the Ruwach Qodesh | Set-Apart Spirit, our Mala’kah | Spiritual Mother, so that Yahowah can make us immortal, perfect and adopt us, empower and enrich us, while enlightening and protecting us.

The purpose of the Towrah is to present the means for us to approach God. We do so by walking to Him through the Miqra’ey, not by crawling on our knees in religious 271devotion. So, while Yahowah wants us to stand upright beside Him, He knows that, until such time as we are enveloped in His Spirit and restored, the overwhelming power of His presence would intimidate us and might even incinerate us. And that is why this diminished manifestation of His glory was partly concealed by the obscuring phenomenon.

We have covered this previously, but it bears repeating: there are many reasons why Yahowah’s presence is associated with fire. First, fire is a burning and blazing source of light, revealing that spiritual beings, like Yahowah, are akin to light. That is to say, they are energy-based, which means that they are vastly more powerful and energetic than we are as material beings. Light, like a spirit, is eternal in time and is able to travel vast distances in every dimension.

Second, fire transforms decaying organic matter into energy and light. This is symbolic of Yahowah using His Miqra’ey to change, empower, and enlighten people who are dying and flawed into perfect and eternal spiritual beings.

Third, the light of a fire eliminates the darkness. Enveloped within it, we are safer and more confident.

Fourth, fire lived within the heart of a home. It provided warmth, making us more comfortable. And with its light, the time was extended so that we could share with our families and be observant.

Fifth, fire was and is still used to cook our food, making the meals better tasting, healthier, and safer. And we use fire to purify water, removing the pathogens which would otherwise sicken us.

Sixth, fires stoked crucibles. Within them, metals were refined, separating that which was precious and valuable from the dross.

272Seventh, fire is beautiful, as anyone who has built a campfire is aware. The flames swirl and dance. The blaze will crackle and pop. The smoke can be wonderfully aromatic and soothing. And it is alluring, drawing everyone in, creating a sense of togetherness.

As we press forward, it may be of assistance for you to know that the conjunction, “wa – and,” found at the beginning of most sentences can be rendered in many different ways, although it isn’t always designed to be spoken or read. In a language without capitalization or punctuation, more often than not, the prefix was used to designate the beginning of an additional, and related, thought.

Also, regarding translation techniques, while ‘el is the Hebrew title for God along with the elongated ‘elowah and the plural ‘elohym, it can also serve as the preposition “to.” Likewise, ‘al, which is nothing more than a different vocalization of the letters, Aleph-Lamed, is both “Almighty” and serves as the preposition “on” or “above.” Therefore, there are opportunities within these translations to provide both options. Additionally, ‘eth is usually untranslated but can mean “with or against, pertaining to or among, associated with or accordingly.”

As a reminder, while many Hebrew words are prefixed and suffixed with prepositions and pronouns, I have chosen to transliterate the most basic form of these words within the parentheses so that you are able to ascertain the validity of these renderings using your own or online Hebrew dictionaries and lexicons (where Hebrew words are only presented in their most generic forms).

While Yahowah uses light, and thus the appearance of fire, to convey His presence and nature, words have always been His most revealing and enduring symbols…

“Then (wa), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by 273His towrah – instructions regarding His hayah – existence) spoke the word (dabar – communicated the message) as God to you (‘el) from (min) the midst (tawek – the center) of the fire (ha ‘esh – radiant energy and light).

The sound (qowl – audible nature and sound waves) of the words (dabarym) you heard (‘atem shama’ – you listened to), but (wa) you did not see (‘ayin ‘atem ra’ah – you did not view, perceive, or witness) a visual form (tamuwnah – an image, likeness, representation, or material manifestation, an embodiment or similitude), only (zuwlah – exclusively) the voice (qowl – sound).” (Dabarym / Words / Deuteronomy 4:12)

It’s time for Captain Obvious to clear away the world’s collective blindness regarding the word of God. Unless it is presented as it is here in Yahowah’s name, the resulting rendering is inaccurate, misleading, and misappropriated. This deliberate, conspicuous, and prolific alteration invalidates and permeates every Bible translation, from the Jewish Publication Society to the King James Version, from the New American Standard Bible to the New International Version, from the New Revised Standard Version to the New Living Translation. They are all deliberately depriving their readers of the single most important realization: these are Yahowah’s words.

And let’s lay blame where it is deserved. The Chosen People have chosen to revere the Babylonian Talmud over and above Yahowah’s Towrah. While their book is arrogantly festooned with the names of rabbis, there is no mention of Yahowah. The same can be said of their Zohar and Mishnah. As such, these rabbinical sources speak for those men and not for Moseh’s God. And apart from Yahowah’s name, there is no salvation.

This audible proclamation from the midst of the fire occurred because Yahowah genuinely wanted to address His people, those He had rescued, in the hope that they 274would choose to become part of His Covenant Family. With His voice, He wanted to reassure them because He wanted them to trust Him, not fear Him.

These were not the only factors. Since the gods man had conceived were crafted and worshiped within the scope and contours of things humans recognized in the natural world, such as in the form of men, women, and animals, it was vital for Yahowah to dispel such myths. He had nothing in common with Bel or Ba’al, ‘Asherah or Amun Ra, Osiris or Isis, Zeus or Athena, Jupiter or Venus, Dionysus or Bacchus. God was set apart from His Creation and thus would not be seen as a “tamuwnah –likeness or embodiment of any material being.” Said another way, Yahowah is not “Jesus” or Buddha, and He is not the sun, moon, or stars. Unlike the gods of the Hindus and Egyptians, Greeks and Romans, Yahowah is without form.

Moreover, it was important to prove to the Children of Yisra’el that Moseh was being inspired by the very same God who had liberated them from captivity. His voice and His words written on the page were the same – as were those He had chiseled in stone. Not only wasn’t he making any of this up, but it was also the Creator God of the universe who was inspiring him and addressing them.

The first thing Yahowah spoke about, the very first thing He mentioned to His children, was the Covenant. Nothing is more important to our Heavenly Father. This is the reason we exist…

“Straightaway, He told you all about (wa nagad la ‘atem – publicly and openly, He informed and reported to all of you regarding (hifil imperfect)) His Family-Oriented Covenant Relationship (‘eth beryth huw’ – His mutual agreement and binding contract based upon building a beyth – family and home) which, to receive the benefits (‘asher – which to show the proper path to walk to get the most out of life), He instructed you (tsawah ‘eth 275‘atem – He provided directions for you) to engage in and act upon (la ‘asah – to celebrate and profit from by doing (qal infinitive – as a verbal noun, the effect of the action is intensified and prolonged while in the qal stem the relationship between us and our God is real, authentic, and genuine)).

The Ten Statements (‘eserah ha dabarym – the Enriching Words; from ‘ashar – enriching and dabar – words, statements, counsel, communication, and answers), He wrote them (wa kathab hem – He inscribed and engraved them in writing, communicating using an alphabet) on Two Tablets of Stone (‘al shanaym luwach ‘eben – upon a pair of plates comprised of rock; from shanah – to change, repair, and transform, luach – to glisten, and banah – to build and establish a family or home).” (Dabarym / Words / Deuteronomy 4:13)

This confirms what we surmised. According to God, the Covenant is explained in the Ten Statements which were written on the Two Tablets. By observing them, we learn about the Relationship – and how to participate in it. And that provides an entirely different perspective from which to examine and consider what God wrote.

As we now know, having devoted the first three chapters of this volume of An Introduction to God to Words Yahowah inscribed on the Two Tablets of Stone, these are comprised of Three summary Statements followed by Seven specific Instructions. The Message on the first Tablet introduces the Covenant Relationship, and as such, it serves as an overview of God’s purpose and plan. Seven specific Instructions are then delineated on the second Tablet, where they follow Yahowah’s universal one (representing God) plus six (representing mankind) formula. The Shabat illustration is unique among the Seven because it provides the framework to understand the timing and nature of God’s plan.

276“So (wa), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) instructed and guided me accordingly (‘eth ‘any tsawah – directed and authorized me, enjoined and appointed me) at (ba – or in) this time (ha ‘eth – this season, occasion, and place on the calendar) that She (ha hy’ – speaking of the Set-Apart Spirit, our Spiritual Mother and Counselor) would teach (la lamad – would provide the required information to instruct and educate) you regarding (‘eth ‘atem) the clearly communicated and inscribed prescriptions of what to do in life to live (la huw’ choq – the engraved thoughts which cut you into the agreement and the recommendations and requirements regarding the covenant relationship) and how to exercise good judgment regarding the means to resolve disputes and make sound decisions (wa mishpat – and to become just, moral, and rational) so that you act upon them (la ‘asah ‘atem ‘eth hem – so that you can engage in them and profit from them) in the land (ba ha ‘erets – within the realm) which because of the relationship (‘asher), you are being led toward and will be crossing into, passing over (‘atem ‘abar shem) the Yarden (Yarden – to descend; commonly transliterated Jordan [found in the DSS, not the MT]) as your inheritance (la yarash hy’ – as your gift as an heir).” (Dabarym / Words / Deuteronomy 4:14)

Yahowah is the tsawah | sponsor of the choq and the mishpat. We should take them both seriously.

‘Abar | to pass over is the verb which explains Pesach | Passover. In this case, the Yisra’elites would be crossing over the Yarden | Jordan and entering the Promised Land. And in the case with the Miqra’ of Pesach, we pass over death as we become God’s children and enter His Heavenly Home. This is actually communicated through the reference to Yarden | to descend. On Pesach, by looking up to Yah we avoid going down.

277Yahowah underscores the importance of our “nepesh – soul” in the next statement. God’s concern is based upon mankind’s propensity to create religious icons and then worship them. He specifically lists creating male and female statues and is overtly denouncing both Crucifixes and the Madonna and Child. Yahowah says that the consequence of such behavior is shachath: “corrupting and destructive,” and that it will lead many past the grave to shachath: “incarceration in the pit.”

In this light, we find God initiating this pronouncement by telling us not to be enticed by, or bow down to, the sun, moon, or stars. And yet, most every important aspect of Christianity is sun-based, Islam is moon-based, and Secular Humanism is star-based. (In Secular Humanism, humans are the residue of the stars as they provide all of the elements of the universe as well as the essence of life.) And the symbol of Judaism has become the ‘Star of David’ – an image which has nothing to do with Dowd, and everything to do with the religious imposter Akiba foisted upon his people.

So, God is speaking directly to the religious and the political when He advises us not to make “replicas” of men, women, birds, fish, reptiles, the sun, or the moon…

“Therefore (wa), be very observant and remain resolutely focused (shamar me’od – diligently and closely examine and carefully and systematically consider) upon that which pertains to your souls (la nepesh ‘atem – with respect to your consciousness, your unique persona).

Be aware (ky), you did not see (lo’ ra’ah – you did not perceive or witness) any image or form (kol tamuwnah – anything resembling a physical appearance) during the day (ba yowm) Yahowah (YaHoWaH) spoke (dabar – communicated the word) as God to you (‘el ‘atem) in Choreb (Choreb – knife’s edge for cutting and 278separating, sharp engraving tool, hot and desolate) from the midst of the fire (min tawek ha ‘ets).

Otherwise (pen), you would be corrupted (shachath – you will be spoiled and decay to the extent of being cast off and destroyed, ultimately exterminated (hifil imperfect paragogic nun)) by making for yourselves (wa ‘asah la ‘atem – and you will conceive and perform on behalf of) an object of worship (pesel – an idolatrous image) in the form of (tamuwnah – resembling) a variety of shapes and types (semel – figurines, statues, images, likenesses, and idols) replicating (tabnyth – patterned after, modeling, or representing) male or female human forms (zakar ‘ow naqebah), (Dabarym 4:16) representing (tabnyth – patterned after, modeling, or replicating) a wide spectrum of lifeforms (kol bahemah) which are on the Earth (‘asher ba ha ‘erets), patterned after (tabnyth – replicating, modeling, or representing) an array of winged birds which fly in the sky (kol tsipuwr kanaph ‘asher ‘uwph ba ha shamaym), (Dabarym 4:17) imitating (tabnyth – duplicating, reproducing, or representing) many which crawl or creep (kol ba ramas) along the ground (ba ha ‘adamah), or patterned after (tabnyth – replicating, modeling, or representing) numerous kinds of fish (kol dagah) which are in the water below the level of the earth (‘asher ba ha maym min ha tachath la ha ‘erets). (Dabarym 4:18)

And lest (wa pen – because otherwise I am apprehensive that in the future there is a distinct possibility that) you might promote or accept a different perspective and understanding (nasa’ ‘ayin ‘atah – you lift up your eyes and are continually carried away by a perception (qal imperfect)) of the heavens (ha shamaym – of the physical universe and spiritual realm) and you see (wa ra’ah – you envision, look upon, pay attention to, and find delight in (qal perfect)) the sun (‘eth ha shemesh – that which is glittering and associated with enlightenment 279and apparent brilliance), the moon (‘eth ha yareach – establishing a calendar around a lessor luminary in the darkness), and the stars (wa ‘eth ha kowkab – celestial bodies, high places, the vastness of the universe, or astrology), or the full array (kol) of the spiritual implements (tsaba’ – God’s messengers and envoys who, while enormously powerful and eternal, are without freewill and follow orders or face immediate consequences) of the heavens (ha shamaym – physical universe and spiritual abode), and then you are enticed and led astray, scattered and banished (wa nadah – such that you are seduced and misled and thus stray, lured away and cast aside), and you speak on their behalf, even bow down and worship them (wa chawah la hem – you are like Chawah and speak for God, allowing yourself to be diminished by prostrating yourselves to them while promoting them verbally, even praying to them), and you serve them (wa ‘abad hem – you work for them and minister on their behalf and are reduced to a life of burdensome servitude) because this (‘asher) is disruptive and divisive, separating the deceived from (chalaq – is a slippery slope, is misleading and destructive, especially ruinous, dispersing those who had an inheritance away from) Yahowah (Yahowah – transliterated as guided by His towrah – instructions on His hayah – existence), your God (‘elohym ‘atah), and with them every other family and people (‘eth hem la kol la ha ‘amym) under (tachath – instead of) the entirety of the heavens (kol ha shamaym – all of the spiritual realms).” (Dabarym / Words / Deuteronomy 4:19)

Nothing is more seductive, more compelling, or more destructive than religious worship. And yet, in overt defiance of Yahowah’s instructions, mankind has done this very thing, turning images of men, women, the natural environment, the sun, moon, and stars into objects of worship. The examples are countless, and they permeate every religion and political institution on Earth.

280As a result, nearly everyone has been deceived, separated from God, and led astray to their ultimate demise. Nothing man has ever created is as contagious or as deadly the plagues of religion and politics. Few things have been as costly as ignoring this advice.

The lone remedy is shamar | being observant in the fullest extent of the word, which is what we are doing by closely examining and thoughtfully considering Yahowah’s Towrah | Guidance. It is the sure, safe, and highly recommended vaccine for the soul.

Be aware, they saw light filtered through water vapor, which would have been replete with swirling rainbows. And they heard a voice – nothing more. There were no fireworks or miracles. The words which were spoken were all that mattered.

God is not part of His creation. He cannot be represented by any aspect of it. He is spiritual and energy-based, akin to light and, thus, is not material. God is not a man, no matter how many Christians protest otherwise. The notion of the Crucifix – of a dead and tortured god on a stick – is demeaning and repulsive, and it misses the point entirely. Similarly, the Babylonian-inspired sculptured images of the Madonna and Child, of the Mother of God and Queen of Heaven, display a complete disregard for the words God spoke on this day.

In Daniel, after enduring six chapters of religious rubbish, we find that Dowd was sent to reveal the broad strokes of civilization. He said that the Beast that was Babel | Babylon would be infectious, contaminating its conquerors, the Persians. The evil influence of civilization, and the malignancy of its religious and political schemes, of its oppressive caste systems and deprivation of freewill, would metastasize and spread throughout the empires the Greeks conquered. God predicted well in advance of it occurring that the toxins formulated in Babel, and which 281permeated Persia and spread throughout the realms conquered by Alexander, would be swallowed by Rome – creating the most vicious, cruel, and deadly Beast the world had ever known. And then out of the religious and political milieu born and bred in Babylon, the Roman Catholic Church would emerge to tread upon the entire world.

As a blend of the myths tracing back to Babel – of Bel and Astarte, the Lord God and Queen of Heaven – and of the Greek mythology of Odysseus and Dionysus, the Christian Jesus Christ was tamuwnah | patterned and modeled. These early Twistians even named their Scriptures, the Bible, after Babel. And in the process, the very things Yahowah had warned His people about became commonplace – permeating every culture and country on Earth.

Humankind would play God, and nasa’ ‘ayin | promote an entirely different perspective than the one Yahowah spoke about. The Jewish, Christian, and Muslim gods, HaShem, Jesus, and Allah, grew to resemble the men who conceived them. These deranged psychopaths would nadah | seduce and entice, mislead and banish, billions of souls as the preponderance of people came to act like Chawah, putting their words in God’s mouth. Banishment was the result, as was the case in the Gan ‘Eden. Being religious is chalaq | disruptive to the relationship and divisive, separating the deceived from God.

It only takes one to sicken many. The plague of religion is highly contagious and the lone remedy, the soul cure, has been kept on the shelf, unused, for thousands of years. It is not from a lack of a double-blind clinical trial either, because that occurred with Yisra’el and is well-documented – especially the doubly blind aspects. It is not for a lack of the proper endorsement or approval, because well beyond the FDA and CDC, we have Yahowah’s word on its effectiveness. And yet, in typical human fashion, 282religious conspiracies have fostered a pandemic due to their irrational fear of an effective vaccine.

Yahowah commonly refers to Himself as Yahowah tsaba’, which is doubly corrupted to “Lord of Hosts” in religious literature. The word, tsaba’, speaks of a vast array of spiritual implements and heavenly messengers. These spiritual beings are individually known as mal’ak – heavenly messengers and spiritual representatives. They are erroneously known as “angels” because this is a transliteration of the Greek word for messenger, aggelos.

Collectively then, tsaba’ conveys the realization that the mal’ak are organized into an army of sorts under the “command and control” of God. As such, they are required to follow His instructions. They were not given freewill, which is to say that a single act of rebellion leads to an immediate and negative consequence – and ultimately to complete rejection, separation, and imprisonment.

This known, the mal’ak serving within Yahowah’s tsaba’ are exceedingly capable, powerful, and immortal. These energy-based spiritual representatives are tasked with promoting God’s agenda, which includes protecting those employed by Him. Most perform as directed, while the remainder serve the Adversary. Therefore, many have been seduced to the dark side by a demon appearing “angelic.” And since the consequence of an allegiance with a demon is an eternity in She’owl, one should be careful.

Moving on to Moseh’s next statement, upon investigating the meaning of Mitsraym, the term God uses to describe the nation the West calls “Egypt,” it becomes immediately obvious that Yahowah is adroitly describing the conditions imposed upon the Yisra’elites by their religious and political oppressors. Mitsraym depicts the horrendous influence of governmental, military, economic, and conspiratorial coercion and cruelty. It portrays a 283cauldron or crucible where the people were confined, restricted, and persecuted.

Mitsraym is plural of matsowr, which speaks of being abused as a foe and besieged during a time of testing and tribulation. It is from “tsuwr – to be bound and constrained by an adversary, beleaguered and assaulted, as if in a concentration camp by those showing great hostility.

This identification with tsuwr is particularly insightful today on the cusp of a second Yatsa’ | Exodus. This time Yahuwdym will be withdrawn from the Beast of Babel | Babylon during the Time of Ya’aqob’s Tsuwr | Israel’s Tribulation and Troubles as the Chosen People are once again mitsraym | besieged, confined, and abused by religious and political influences.

Further, these references to being taken away from bondage in Mitsraym are designed to reinforce Yahowah’s role as our Liberator and Savior, as the One leading us away from religious and political persecution. Guiding us to this realization, in His next pronouncement, Yahowah confirms that mitsraym was meant to denote “crucibles,” and address cauldrons of human oppression leading to Divine Judgment. Let’s listen to the voice of God…

“But as for you (wa ‘eth ‘atem), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) has obtained and grasped hold (laqach – has selected, collected, and retrieved, having accepted and received (qal perfect)) and He has led you away, withdrawing you (yatsa’ ‘eth ‘atem – He has extended Himself to serve you, removing you (hifil imperfect)) from (min – and out of) the crucible (kuwr – of being afflicted and tested by being separated out as an impurity in a smelting furnace and forge) of iron (barzel – of an especially hard and dense unprocessed and unrefined material from the ground, from 284unreceptive soil which is especially harsh, repressive, cruel, domineering, and tyrannical) of (min – within the composition of) 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), to approach and exist (la hayah – with the goal of being (qal infinitive – intensifying the ongoing and genuine existence)) with Him (la huw’ – to draw near to Him) as a family (la ‘am – in order to be a people) with an inheritance (nachalah – of heirs, who by association receive all that their Father has to give), as is the case (ka – similar to what is being witnessed) on this day (ha yowm ha zeh).” (Dabarym / Words / Deuteronomy 4:20)

The first letter  in Yahowah’s name, written, , depicts God’s role in reaching down and out to His people, grasping them by the hand and leading them away from this crucible of human abuse. And the concluding letters reveal our role in this process, which is to stand up, look up, and reach up to God such that we avail ourselves of His willingness to deliver us from religious and political oppression.

To be spared from the plagues of religion and politics, we must be willing to walk away from these things and then to grasp hold of Yahowah’s hand, relying upon Him to do everything which is required for us to be adopted as His children. In this way, this pronouncement serves as a summation of the Towrah.

In his speech, Moseh carefully selected words to describe what God had already done and would continue to do to lead His people so long as we are willing and reliant. And to appreciate them, the context in which this 285conversation occurred is paramount. The Towrah pleads with us to avoid idolizing, addressing, speaking on behalf of, bowing down to, worshiping, serving, praying to, being deceived and led astray by the kind of imagery which continues to dominate mankind’s religious, political, economic, and military systems. From the likenesses of dead presidents, generals, religious leaders, and kings to eagles and doves, from the serpents of medicine and the symbols and objects of science to the economic symbolism of bears and bulls, from sunbursts, crosses and tribute statuary to a new green reverence for the planet, these images permeate our national, religious, military, and economic landscape. Just look at your flag, at your nation’s capitol, at your currency, at the symbols under which your armies march, and inside a neighboring church or synagogue. It is these very things which men and women honor and celebrate that Yahowah wants us to avoid.

So now, within the purview of God’s disdain for all things religious, political, and militaristic, even economic with the imposition of caste systems, let’s examine kuwr. It speaks of “being afflicted, abused, and tested in a crucible.” In the case of kuwr, the Yisra’elites had been “separated as inferior, as if they were impure.” It is the same condition Jews endured under Roman Catholicism throughout Europe and under Islam throughout the Middle East. For Christians and Muslims to replace the Chosen People, the founders of both religions thought it prudent to denigrate and demean them as if they were dross to be discarded.

As iron, barzel was the material from which the most menacing weapons and restrictive shackles were comprised. As such, it serves as a perfect metaphor to describe the oppressive nature of the overtly religious, political, and militant, money and power-hungry realm of the Pharaoh. He was so hardheaded and unreceptive that no amount of irrefutable information, unassailable logic, or 286unrelenting pleas for compassion influenced him in the least. Throughout human history, we have witnessed the wealthiest, most powerful, and influential among us become especially harsh, repressive, cruel, domineering, and tyrannical. It is the nature of man when he leads civilizations and becomes political, religious, and militaristic.

“Because now (ky – rather instead and by contrast), I will pass away in this realm (‘anoky muwth ba ha ‘erets ha zo’th – I will experience a natural death on the Earth (qal participle – passing away in an illustrative manner)). It is not for me (‘ayn ‘any) to pass over (‘abar – to cross and transit (qal participle)) the Yarden (‘eth ha Yarden – the Jordan; from yarad – to descend).

However, you will cross over (wa ‘atem ‘abar – you will pass over and transit) and inherit (wa yarash – you will become heirs and gain possession (qal perfect)) that good and beautiful, productive and pleasing, land (‘eth ha ‘erets ha towb ha zo’th).” (Dabarym / Words / Deuteronomy 4:22)

Much ado is made of the realization that, after enduring forty years at Pharaoh’s side, being part of the civilization of Mitsraym, forty years as a shepherd in the Arabian wilderness, and then serving another forty years at the Liberator and Prophet of his people, Moseh was not among the two members of the original cast to cross the Yarden | Jordan and enter Yisra’el.

I suspect the reason is as simple as that he had completed the job to which he had been recruited and assigned. Second only to Dowd | David, the value of the work Moseh accomplished on our behalf, leading Yisra’el away from Mitsraym, delivering the Towrah, and shepherding God’s flock ranks highest among the contributions of humankind. As one of the two most important people who ever lived, he, having done his job 287to near perfection, had earned a trip Home, to Heaven. Herding Yisra’elites and defending them within the Land would be Yahowsha’s | Joshua’s mission.

This is one of many places where Yahowah paints the Promised Land as a metaphor for entering Heaven. Not only is entry the result of ‘abar, but the verb also lies at the heart of Passover – the Door to Life – the Land is presented as towb | pleasing and good, joyous and desirable, agreeable and festive.

Moreover, it comes by way of an inheritance. The Children of the Covenant become heirs to all our Father has to offer – which includes the entire universe. And so now, making sure we would appreciate this connection between the Covenant, our inheritance, and the Land, Yahowah inspired Moseh to scribe…

“Choose to be observant (shamar – of your own freewill, elect to closely examine, carefully consider, thoroughly investigate, and thoughtfully evaluate (nifal imperative)) on your own behalf (la ‘atem), lest (pen) you ignore or forget (shakah – you stop being mindful of the significance and fail to respond appropriately to (qal imperfect)) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence), your God’s (‘elohym ‘atem), Family-Oriented Covenant Relationship (‘eth beryth – the mutually binding agreement, the nurturing household promise, the relational accord, and the marriage vow based upon home and family (feminine singular, scribed in the construct form, eternally binding, connecting, and associating the beryth – covenant with Yahowah, Himself)) which, to convey the benefits of the relationship (‘asher), He cut (karat – He established by way of separation) with you (‘im ‘atem).

Or else (wa) you may create for yourselves (la ‘asah la ‘atem – you might make on your behalf, and seek to 288profit from) a religious image, serving as an object of worship and veneration (pesel – an icon or idol representing a god), a representation (tamuwnah – a likeness, form, or semblance patterned) of the many things (kol) which, because of the relationship (‘asher), Yahowah ( – the pronunciation of YaHoWaH), your God (‘elohym ‘atem), has instructed you against (tsawah ‘atem – has warned you about).” (Dabarym / Words / Deuteronomy 4:23)

The religious have chosen to ignore or replace Yahowah’s Covenant, such that there is no remembrance of or respect for God’s Family. And yet, nothing is more important to Yah – or for us. Instead of the relationship God enabled on our behalf, and His, the world has turned against Him, becoming religious instead.

This next statement provides valuable insight regarding the different aspects of God’s nature. This evolves into a sobering warning that Yah’s response to us will be predicated upon our approach to Him.

“For indeed (ky – be aware), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atem), is a nurturing and consuming (‘akal – feeding and destroying) fiery light (‘esh – either an enlightening and warming theophany of illumination or a burning hot conflagration).

He (huw’) is a passionate, zealous, and jealous God seeking exclusivity and deep devotion in the relationship (qana’ ‘el – is desirous of a monogamous, uncompromising, emotional, and relationally loving God who is annoyed when neglected, cheated upon, or replaced).” (Dabarym / Words / Deuteronomy 4:24)

Those who dislike the God of the Torah often throw His “qana’ – jealousy” back in His face, as if it were an immature expression. And while zealousness is offensive to those who lack passion and avoid meaningful 289commitments, it is one of Yahowah’s defining characteristics. God is not going to share us with false gods, human constructs, or faulty notions. If that is what someone prefers, they can have it by foreclosing on any possibility of entering Heaven.

I love my wife. And I am devoted to sharing. But I’m not going to share her with another man. Our home is a gathering place for friends and family, but it is our home, not theirs. Those who choose to oppose or disrespect us are not welcome here. And the same is true with Yah.

The most piercing emotional pain comes from unrequited love. If you have ever been infatuated with someone, only to see them ignore or reject you, then you are aware of the gaping hole this leaves in one’s heart. Yahowah loves Yisra’el, and yet Yisra’elites have cheated on Him, rejected Him, and replaced Him in their lives. Christians have never known Him which is sad in its own way but not as hurtful as what Jews have done.

Monogamy in our relationship with Him is something Yahowah expects from us. There is only one of Him, and thus polygamy is pagan. If someone is not sufficiently observant, informed, moral, or judgmental to ascertain that Yahowah alone is God, then, good riddance.

Today, compromise is considered virtuous, but such is not the case with God. Therefore, Paul’s presentation of love in First Corinthians 13, where he says that “love is not jealous,” that “love does not seek its own,” that “love is not provoked,” and that “love does not take into account a wrong suffered,” is in complete conflict with Yahowah’s testimony in this regard, presenting yet another place where the wannabe apostle and God disagree. Further, love for God is the emotion the Hasidic have drummed out of them. They are too busy trying to impress one another with their religiosity and righteousness that they have forgotten the joy of knowing Yahowah as our Father.

290Real love, the kind where devotion is steadfastly expressed through genuine caring and sharing, through an unwavering commitment, is passionate, zealous, and jealous. It is protective. It is monogamous and not adulterous. Those who are not bothered by a husband or wife leaving them for another never really loved them in the first place.

In the following passage, Yahowah, speaking through Moseh, correctly predicts that His children will stray, and that they will do precisely what people have done, which is to pollute our world with idolatrous images which are offensive to God. He then warns us that Moseh, a.k.a. the Towrah, will be called as a witness against those who have surrounded themselves with these religious corruptions.

“When you have children (ky yalad ben), and your children have children (wa ben benym), and you grow old (wa yashen – live a long time) in the land (ba ha ‘erets), but (wa) you become corrupt and destructive (shachath – you pervert the truth) by fashioning and serving (wa ‘asah – making) objects to worship (pesel – icons and idols, false gods and religious images), patterned after (tamuwnah – resembling) anything else (kol), or in His eyes (wa ba ‘ayin huw’ – from His perspective), those of Yahowah, your God (YaHoWaH ‘elohym ‘atem), you do (‘asah – actively engaging in and act upon) that which is wrong (ha ra’ – that which is immoral and harmful, troubling, disagreeable, malignant, injurious, and displeasing), so as to provoke Him to anger (la ka’as huw’ – to incite Him, causing Him grief or displeasure, saddening or distressing Him, vexing or incensing Him), (Dabarym 4:25) I will be called to be a witness and testify (‘uwd) against you (ba ‘atem) that day (ha yowm) in association with (‘eth) the spiritual realm of the heavens (ha shamaym) and in accord with (wa ‘eth) the material realm and Land (wa ‘eth ha ‘erets).

291As a result (ky – truly, surely, and reliably), you will have squandered your life and will cease to exist (‘abad ‘abad – upon your death, you will perish, vanishing into nothingness, you will die and be annihilated, your soul exterminated, your whereabouts completely unknown, your life wasted (qal infinitive absolute qal imperfect)) that instant (maher – without hesitation and promptly, without delay).

From (min) upon the Almighty’s (‘al) realm (ha ‘erets) which, as a result of the relationship (‘asher), you are going to pass over, crossing (‘atem ‘abar), the Yarden (ha Yarden – that which descends) there (sham) to inherit it (yarash hy’), before too many days upon it (lo’ ‘arak yowmym ‘al hy’ – it will only be a matter of time before), surely (ky), you will be overthrown and decimated (shamad shamad – you will be exterminated).” (Dabarym / Words / Deuteronomy 4:26)

It would be just as Yahowah predicted. The greatest gift ever offered was squandered within a generation and countless lives were wasted. Moseh, the man responsible for their liberation and the Towrah would become their judge and executioner. But he would not act alone. Wayward Jews would be annihilated by the Egyptians, Assyrians, Babylonians, Greeks, Romans, Roman Catholics, Muslims, Europeans, and Nazis as a result of their defiance – for having chosen religion instead of relationship.

But they are not alone. The Christians who excuse their idolatrous religion by suggesting that its rites and rituals don’t matter because God knows what is in their hearts haven’t read or considered this verse – or any of the Towrah for that matter. For indeed, while it speaks of feelings, it reminds us that religious corruptions and images provoke God to anger. Also relevant, according to God, the witness of the Towrah will continue to prevail in 292Heaven and on Earth. There is no mention, or any possibility, of a “New Testament.”

God just affirmed that, at the end of their mortal existence, souls who are estranged from Yahowah as a result of religious imagery and political corruption will cease to exist. They will vanish without a trace into nothingness. But as we have noted, this consequence is not “hell.” It is not a penalty, nor is it a form of eternal punishment.

Therefore, since there is the promise of eternal life in Heaven with God for those who observe the Towrah and accept the Covenant, and eternal separation in She’owl for those who lead others away from this opportunity, there must be at least three potential outcomes awaiting human souls, not just two as most religions teach. The complete destruction and extermination of a soul, which is being discussed here, requires a third alternative.

Yahowah continued to predict what would happen to His children as a result of their rebellion, saying that rather than living together with Him, they would be scattered among the people, with only a “moth sa’ar – small and spared remnant” to be counted among the Gentiles. This happened not once, but multiple times, initially courtesy of the Assyrians then the Babylonians and as a result of the Romans, Roman Catholics, Muslims, Europeans, and Nazis. And it was as a consequence of serving gods they, themselves, had fashioned.

“So, Yahowah (wa Yahowah) will scatter you for a while (puwts ‘eth ‘atem – will disperse you for a period of time (hifil perfect)) among the peoples (ba ha ‘amym – within the nations), such that there will be a small number of men who remain (wa sha’ar moth misphar – so that a few people as representative individuals will be left as a remnant and be spared, albeit an insignificant quantity of males will be counted (nifal perfect)) among 293the gowym | people of different ethnicities (gowym – non-Yisra’elites, Gentiles and nations) where, as a result of the relationship (‘asher), Yahowah (Yahowah – written as directed by His towrah – teaching) will drive you there (nahag ‘eth ‘atem sham – will lead you there and will carry you away from there (piel imperfect)).” (Dabarym / Words / Deuteronomy 4:27)

This reveals four things we’d be wise to consider. First, Yisra’elites were disinherited because they chose to withdraw from the Covenant. As a result, for a long while, they lost possession of the Land and access to God. This means that their inheritance, and thus ours as Children of the Covenant, is conditional. To receive the benefits, we must accept the conditions. The Yisra’elites, initially, and then Yahuwdym were driven out of the Land to demonstrate this essential insight into the relationship agreement.

Second, even dispossessed and scattered among other ethnicities, a remnant would remain to be called back home. They would be small in number, an insignificant quantity of people compared to other races. And indeed, that is what occurred. Jews represent 0.2% of the world’s population, 15 million among 8 billion.

Third, as we have witnessed within Yahowah’s growing Covenant Family, especially among Jews, there have been and will be far more women than men returning to Yah. In the phrase “wa sha’ar moth misphar – so that a few people as representative individuals will be left as a remnant and be spared, an insignificant quantity of males will be counted among the small number who remain,” moth means “men.” This may be a result of Rabbinic Judaism, which is male-dominated and misogynist. When a woman removes herself from the control of rabbis, she is disowned by the religious – which is exactly what God desires. But men are hounded by the zealots among the Haredim.

294Fourth, Yisra’elites would endure a long time out, lasting 2,670 years, from 721 BCE to 1948 CE. This was because they continued to reject a relationship with Yahowah, preferring to be religious.

Although to be fair, this suggests, and history affirms, that countless Jews converted to Christianity, Islam, and Communism to survive. When the choice is to be enslaved, deprived of all rights, robbed, tortured, and murdered, or convert, even the worst of man’s religious schemes appears preferable.

“And there you will be reduced to servitude, laboring (wa ‘abad sham – so behold, you will work for and serve, even worship and be enslaved (qal perfect)) for gods (‘elohym) which are the result of man’s influence (ma’aseh yad ‘adam – the work, occupation, practices, and customs of human hands, derived from the empowerment and control of the descendants of ‘Adam).

Of wood and stone (‘ets wa ‘eben – of trees and rocks), therefore, they can neither see, nor hear, nor eat (‘asher lo’ ra’ah wa lo’ shama’ wa lo’ ‘akal), nor are they spirit (wa lo’ ruwach).” (Dabarym / Words / Deuteronomy 4:28)

Under the influence of the world’s leading belief systems, Christianity, Islam, and Socialist Secular Humanism, Jews would be reduced to servitude, laboring on behalf of the Dead God on a Stick, the Black Stone of the Ka’aba, and the Tree-Hugging and Earth-Worshiping Progressives. Rather than enjoying the best Yahowah could offer, because of their pig-headed recalcitrance, they would endure the worst man could impose.

However, as promised, there would be a remnant, a precious few who would choose to form a relationship with the God of creation, rather than gods conceived by the created. To this end, Yahowah offered the following advice…

295“So therefore (wa), from there (min sham), you should seek, search out, and learn about, be responsible and inquisitive, diligently procuring the information needed to find (baqash – you should choose to genuinely pursue, desirous of procuring the available evidence, carefully investigating and considering the testimony, always inquiring and looking to discover what can be known about (piel perfect – during your finite opportunity to learn to be diligent in procuring the available information to cause God to respond such that you encounter)) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), your God (‘elohym ‘atah), because you will find Him (wa matsa’ huw’ – you will learn about Him, attaining the information necessary to know Him, possessing sufficient data to meet with and encounter Him) if and when (ky) you look to and account for Him, care about Him and seek to develop a relationship with Him (darash huw’ – you process the information presented responsibly to petition Him (qal imperfect energic nun – actually, literally, consistently, diligently, and enthusiastically investigate)) with all your heart and soul, engaging the full capacity of your thinking, judgment, and conscious awareness, the totality of your aptitude, attitude, and ambitions (ba kol lebab ‘atah wa ba kol nepesh ‘atah).” (Dabarym / Words / Deuteronomy 4:29)

I have been to Israel, but I did not find Yahowah there. He approached me 6,000 miles away on Taruw’ah in 2001 in Virginia. Our relationship developed, as this pronouncement attests, when I studied His Towrah and Prophets.

It did not matter where I lived. From Charlottesville, Virginia to Montecito, California, from Cincinnati, Ohio to Fort Lauderdale, Florida, and now on St. Croix in the 296USVI, I have found Yahowah approachable, knowable, likable, and supportive. He is liberating and reassuring, enriching and empowering, always enlightening and entertaining.

Finding God has always been a product of three things – each essential. We have to be willing to look, genuinely interested in finding and knowing Him. We must know where to look – which is in His Towrah | Guidance, Naby’ | Prophets, and Mizmowr | Songs. And we must be methodical and diligent in our search, devoting the time and effort to transcend ignorance to knowing and then grow past our misconceptions to understanding.

Please note: God is found through observation, by being inquisitive and learning. This means that He is not known through faith, belief, religion, prayer, worship, conversion, or obedience. And as it should be, as it must be, God is only known to those who devote heart and soul to the quest. Heaven is a big place, but eternity is too long a time to spend with those who are not fully committed to the relationship.

As previously stated, Hebrew tenses convey enduring and everlasting truth. This means that Yahowah’s instructions are valid and will remain valid, unchanged and unaffected by circumstance or time. In Hebrew, tenses are not stuck in the ordinary flow of time, as are the common past, present, and future tenses in English. They establish relationships, they make connections between things, they provide perspective, they convey volition, they speak of things which are ongoing, which should be habitual, and of those things which are constrained in time or complete. They also differentiate between possibilities and realities. As I study these tenses, I see God’s personality and His purpose, and especially His parental nature, scream out of them.

297This statement provides us with a wonderful example. “Baqash – you should seek, search out, and learn about” was written in the second-person plural, using the piel stem, the perfect conjugation, and the consecutive form. That means that we, you and I, as the subject of this verb, engage the object, Yahowah, causing God to respond to the diligence of our investigation.

The piel stem refers to the effect the subject of the verb, and that would be us, has on the object of the action, which is God in this case. So, by way of illustration, the piel effect is revealed in the sentence “Moseh shepherded the sheep,” or “David flung the stone at Goliath,” both of which convey the individual’s influence over the object of the verb. Therefore, in this case, the piel stem tells us that our willingness to search for Yahowah will significantly and tangibly influence God’s response to us. Yahowah will react favorably to those who undertake this voyage of discovery. He will meet us along the way.

When we are responsible and inquisitive in our procurement and processing of the information found in His testimony, Yahowah becomes an essential part of our lives – our Father and our focus. This is largely because our diligence reveals the instructive conditions of the Covenant, which then prompts us to respond such that we become God’s children. Our investigation illuminates the path Yahowah provided home, through His Miqra’ey, such that we respond and capitalize. God is then honor-bound to do for us as He has promised. Therefore, the key to getting God to act on our behalf is acting upon what He is offering on our behalf. As a result, the overriding purpose of these volumes is to know what Yahowah is offering and asking in return. And that is why there are two volumes devoted to the Beryth | Covenant and three to the Mow’ed Miqra’ey | Enduring Witnesses to the Invitations to Meet God.

Additionally, baqash was scribed in the consecutive form which conveys volition. This means that our quest is 298our choice. We cannot be compelled or coerced into knowing Yahowah but, instead, must be self-motivated. Yahowah is not interested in forcing anyone to do anything and that includes coming to know Him.

Baqash conveys the scientific notion of “careful observation,” suggesting that we are “to be diligent in the procurement of data so that we discover the truth and learn something important in the process.” The verb itself conveys a sense of volition, implying that we “should really want to do this,” as it “naturally demonstrates a strong desire to thoroughly examine and thoughtfully consider the evidence which has been made available to us regarding” Yahowah.

It is also telling that, in addition to baqash, Yahowah interjected a second, similar term into this pronouncement. Darash huw’ conveys: “look to and account for Him, care sufficiently about Him to strive to develop a relationship with Him.” With darash huw’, we are invited “to process the information presented about Him responsibly so that we can petition Him through consistent, diligent, and enthusiastic investigation.”

Not only did Moseh select a different word for “seek,” darash | to account for and care about while seeking to develop a relationship with, rather than repeating baqash, he also changed the stem from piel to qal and the conjugation from the perfect to imperfect. The reason behind these choices is illustrated by the fact that the qal stem serves to establish a genuine relationship between the subject, you, through the action of the verb which is to responsibly petition, and the object, who is God. That is to say, the process of seeking to develop a relationship with God will have an influence on the resulting relationship with Yahowah. Further, the qal stem is used to reinforce something which is genuine and real, further shaping the nature of this quest.

299The imperfect conjugation in conjunction with darash speaks of the unfolding and ongoing nature of the search, suggesting that it should become constant and habitual. But more than this, the imperfect reveals the fact that our search will produce ongoing results which will endure throughout time.

The differences between baqash and darash are significant and yet subtle. While baqash emphasizes the process of observation, that is using one’s eyes to carefully examine the evidence and learn as much as is possible from it, darash addresses the intent of that search which is developing a relationship with Yahowah. Affirming this, darash was conveyed using the emphatic energic nun to infer that we should be enthusiastic in our investigation.

Since actively and sincerely seeking, consistently and persistently searching, diligently and thoroughly observing the information Yahowah has made available to us requires effort on our part, some might protest that such diligence infers that salvation is no longer free – that it requires us to do something to earn it. But what is missing here is that the object of this search isn’t salvation but is, instead, coming to know Yahowah and participating in His Beryth | Covenant Family. And engaging in any relationship, and most especially the Covenant, requires both parties to be actively involved.

In Christendom, there is this misconception that the objective is to be saved and that the result of salvation is a relationship with God. But in fact, it is just the opposite. The goal according to Yahowah is for us to participate in and benefit from His Covenant after we come to know Him. Moreover, His Invitations to be Called Out and Meet provide the means to our redemption and reconciliation and thereby provide the means to salvation.

The purpose of the Covenant is to do things together – learning being among them – so it is all about both parties 300being actively engaged in the relationship. Whereas in the case of our salvation, Yahowah does all the work, so our only requirement is to demonstrate our reliance by walking along the Path He has provided.

One of the many ways Yahowah tells us that the Towrah is for everyone, no matter where or when we live, is through prophetic statements like the one we are going to consider next. It speaks of a time 3,478 years distant from those listening to Moseh.

By being observant, carefully considering the countless clues Yahowah has provided in His Towrah, and by thoughtfully processing this information through Yahowah’s six plus one formula, it becomes obvious that the time of Tsarar | Trouble and Tribulation during the ‘Acharyth ha Yowmym | Last of Days will commence between the fall of 2026 and 2030, most likely in 2029, three to seven years prior to Yahowah’s return on Yowm Kipurym | the Day of Reconciliations in 2033 (year 6000 Yah). It is then that the Children of Yisra’el, amidst the distress of the Time of Ya’aqob’s Troubles, will return to God and be reconciled unto Him.

If you are a Yisra’elite or Yahuwd, these words were written for you…

“As you approach during the period of troubling oppression and restrictions (ba ha tsarar la ‘atah – concerning the turmoil, anguish, and tribulation imposed upon you by your enemies wherein you are confined and besieged, afflicted and anguished attempting to draw near, hampered and harassed by adversaries while in dire straits), when (wa) all of (kol) these specific words (ha dabarym ha ‘eleh – the things included in this particular accounting of the testimony and message) find you (matsa’ ‘atah – they meet up with and encounter you such that they are uncovered and presented in a manner sufficient for you (qal perfect)) in (ba – during) the last (‘acharyth – the distant 301future and final, in the end during the period of reward for the remnant; from ‘achar – after and without delay or hesitation) of days (ha yowmym), then (wa) you will return (wa shuwb – you will turn to by changing your direction, coming back to and being restored and are reconciled (qal perfect – literally return at that moment and be restored)) to Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atah) forevermore as a result of the enduring witness and restoring testimony (‘ad – eternally as a result of the evidence which has been presented) and by actually listening to His voice at that time (wa shama’ by qowl huw’ – and by genuinely hearing Him speak at that moment (qal perfect)).” (Dabarym / Words / Deuteronomy 4:30)

The time of Ya’aqob’s Tsarar | Israel’s Troubles will soon be upon us. And to a significant degree, as I write these words in the summer of 2023, it has already begun. Anti-Semitism is running rampant and unchecked throughout the world, spilling out of the Islamic Middle East to Europe and beyond. And it is especially prevalent among progressives in universities and, thus, on the rise among the more impressionable and less experienced youth.

The Biden Administration has reversed Trump’s overtures and taken up where Obama left off in pursuit of Israel’s demise through the imposition of the “Two-State Solution.” Iran will develop nuclear weapons under his watch and Hezbollah, Hamas, and the PLO will continue to plague the Chosen People – all while the Liberal Left blames the victims for this terrorist onslaught. Never in the history of human events has a nation been so viciously criticized and sanctioned for building homes and defending itself from terrorists.

302Fortunately, the Light will shine its brightest, and the relationship will be the most revered, when things appear the darkest and the anguish is the greatest. And be forewarned, things are about to get much worse. After the imposition of the “Two-State Solution,” Islamic terrorists will flood into Israel such that there will not be enough bullets to stop them. It will only be through God’s personal intervention that the nation will be spared. But the respite will be short-lived because Communist China will pick up where they left off. It will get so bad that only Yahowah’s return with Dowd | David will be sufficient to save the nation and restore His relationship with Yisra’el.

The words Moseh wrote circa 1448 BCE have been available to Yisra’elites for more than 3,460 years. And yet according to the prophets, particularly Yasha’yah | Isaiah, prior to Yada Yahowah, there wasn’t a single Yahuwd who had returned to Yah. Therefore, while this presentation of Moseh’s testimony in Dabarym 4 is nothing more than an amplified translation of the words Yahowah inspired his prophet to write on our behalf, along with explanations and insights to help heighten our full appreciation of what God conveyed, what other than these volumes has changed for this predicted transformation to occur? Said another way, if you are a Yahuwd reading what Yahowah inspired Moseh to write pertaining to you today, would these words have found you, would you be reading them during our approach to the last days, and would they be resonating with you if not for Yahowah’s witness through His nes | banner?

If the prophet was alluding to these translations when writing ha dabarym ha ‘eleh | these specific words presented in the most recognized language on Earth, the language understood by more Jews than Hebrew, are you going to capitalize upon what you are reading to return to Yahowah? Are you ready to restore your relationship with Him? It is, after all, the express intent of Yahowah’s 303enduring witness and restoring testimony to bring His Family back into fellowship.

While many will remain stubbornly self-reliant and will wander aimlessly until the last possible moment to recognize, embrace, and rely upon God, we do not have to wait to enjoy His company.

“Truthfully (ky – surely and reliably), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), is a merciful and compassionate (rachuwm – forgiving; from racham – loving and loyal, affectionate and kind) God (‘el).

He will not relent or abandon you (lo’ raphah ‘atah – He will not be slack in His work or leave you alone (hifil imperfect jussive – it is God’s desire to engage with you so that you are accompanied by Him forevermore)).

He will not allow you to be destroyed (wa lo’ shachath ‘atah – He will not allow the corrupt to ruin you (hifil imperfect)).

Additionally (wa), He will not overlook or fail to respond to (wa lo’ shakach – He will not forget, ignore, or slight the significance of, allow to wither, or cease to care deeply about, and He will not leave (qal imperfect)) the Familial Covenant Relationship (‘eth Beryth – the nurturing relational agreement, binding promise, solemn oath, and mutual alliance and pledge based upon a marriage vow and home which fosters and encourages growth (singular)) with your fathers (‘ab ‘atah) which, to provide the benefits of the relationship (‘asher), He promised them (shaba’ la hem – He swore as a solemn oath to them, and He affirmed as being truthful and reliable for them).” (Dabarym / Words / Deuteronomy 4:31)

In the end, it all comes down to God and His commitment to His Covenant. So long as we persistently 304listen to what He has told us, and consistently respond, so long as we pay no attention to those who try to change what He has promised, then we can count on God to do everything necessary to embrace us. And that is the good news.

But here is the bad news for those of you who are religious: there is only one Covenant and God cares deeply about it. He isn’t about to ignore it, to overlook it, to forget it, to allow it to wither or fade away. He will not exchange it for something else, something new, something different. There never was, and there never will be a “new” covenant, but rest assured, the Covenant will be “renewed” in accordance with Yahowah’s testimony in Yirma’yah / Jeremiah 31:31-34 – a passage we have and will continue to examine very closely. Moreover, in spite of what the rabbis protest, this Covenant is with Yahuwdym, not Judaism.

If you want to be part of Yahowah’s Family, if you want to engage in a relationship with Him, listen to His voice as it is recorded in His Towrah, and God will honor the promises He has made therein. There is no chance whatsoever that God made these assertions only to renege on them.

With the Covenant, we become immortal, perfected, adopted, enriched, and empowered. Regarding these benefits, Moseh asks…

“So, please consider (ky sha’al na’ – now I ask you to contemplate and actually inquire about) the initial days, in the beginning (la yowmym ri’shown) which occurred long before you existed (‘asher hayah la paneh ‘atah), since the day (la min ha yowm) that God created ‘Adam (‘asher bara’ ‘elohym ‘adam – which, for a beneficial relationship, the Almighty formed and fashioned man) upon the Earth (‘al ha ‘erets), even taking into consideration the extremity of the universe and the 305scope of one end of the heavens to the other (wa la min qatseh ha shamaym wa ‘ad qatseh ha shamaym), whether (ha – if) there has ever been (hayah) something comparable to the importance of this statement (ka ha dabar ha gadowl ha zeh – something stated of this magnitude)? Or (‘ow), has anyone heard (ha shama’) of the likes of this (kamow huw’)?” (Dabarym / Words / Deuteronomy 4:32)

We have known from the beginning of Moseh’s public address in Dabarym 4 that this speech was special – among the greatest ever given. Considering the content, no words ever spoken rival what we have heard.

Moreover, in the full expanse of time, and across the enormity of the universe, there has never been an offer more generous than the Covenant. And it has all been laid out before us, awaiting our perusal so that we can capitalize. Heaven anyone?

“Have people heard (ha shama’ ‘am) the voice of God (qowl ‘elohym) speaking (dabar) from out of the midst (min tawek) of a fire (ha ‘esh) as you have heard (ka ‘asher shama’ ‘atah) and have their lives nurtured and restored (wa chayah – and live)? (Dabarym 4:33)

Or (‘ow), has another god (‘elohym) attempted (nasah – exerted himself or tried, proving himself) to go (la bow’) to acquire and take (la laqach – to select, grasp by the hand, and obtain) for himself (la huw’) one group of people (gowy – an ethnicity) from the midst (min qereb) of another race (gowy) by testing and trials (ba masah), by signs and symbols (ba ‘owth), by awesome acts, even miracles (wa ba mowpheth), including with battle lines drawn (wa ba milchamah), with a resolute and powerful hand (wa ba yad chazaq – with emboldened and uncompromising influence, firm and decisive action) and with a Zarowa’ | Productive Shepherd (Zarowa’ – the prevailing and effective strength, resolve, and overall 306ability of this remarkably important and impactful individual of action who, as a leader and fighter, is engaged as a shepherd among his sheep, who is fruitful in his ways, accomplishing the mission when sowing the seeds of truth while advancing the purpose of the arm of God) extended (natah – stretched out), doing awesome things born out of great reverence and respect (wa ba mora’ gadowl), consistent with all of which, to bestow the benefits of the relationship (ka kol ‘asher), Yahowah, your God (Yahowah ‘elohym ‘atah), did for you (‘asah la ‘atem) in the Crucibles of Political and Religious Oppression (ba Mitsraym – within 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), with you as a witness (la ‘ayin ‘atah – before your eyes)?” (Dabarym / Words / Deuteronomy 4:34)

It seems obvious, but so few actually contemplate the implications of what was written and occurred. It isn’t just the Towrah acknowledging the only example of God interjecting Himself on behalf of His people; archeologists have been able to verify the existence of Hebrew slaves in Egypt and their subsequent liberation. The creation account is not only affirmed through science, the timeline and order of events are accurate. There is even proof of the flood occurring when and where Yahowah explained. This being so, why do so few, as little as one in a million, take what God said seriously?

Most people are either religious or political in spite of the fact His testimony invalidates both. His invitations to meet go unanswered and His Covenant Family remains exceedingly small. There aren’t even a thousand among the 307billions on the planet who know that there was a Zarowa’, much less able to name them.

The Towrah, Prophets, and Psalms represent the only authorized eyewitness accounting of God’s identity, purpose, instructions, and plan. And in that light, I invite you to consider what may well be the most important and enlightening instruction in the whole of the Towrah.

“You (‘atah), yourself, have been given the ability to see and perceive (ra’ah – you have been prepared to use your sense of sight to be observant, and you have been equipped to see, witnessing what has been revealed (hofal perfect – although you had no say in the design nor input in the process of developing vision, you were equipped with sight because your Creator wanted it that way at the time)) so that you can come to actually know (la yada’ – you can become aware, become familiar with, to recognize, acknowledge, and understand (qal infinitive – this verbal adjective intensifies the process of becoming knowledgeable through literal awareness)) that, indeed (ky – this is truthful and reliable), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), He (huw’) is Almighty God (ha ‘elohym).

There is no (‘ayn) other enduring witness (‘owd – restoring testimony as an alternative) apart from Him (min la bad).” (Dabarym / Words / Deuteronomy 4:35)

Eyes to see, words to read. We were given the ability to see so that we might observe the Towrah and come to know Yahowah. He alone is God. His testimony, unlike any other, is trustworthy.

The verb “ra’ah – to see” is timeless; that is to say it was as true for these Yisra’elites as it is for you and me reading their eyewitness account. And interestingly, ra’ah was scribed in the hofal stem, which tells us that Yahowah personally engaged to prepare you and me so that we would be equipped to see Him and to know Him. We were 308designed this way because Yahowah realized that, by being observant, we would find Him.

Yada’ is the operative word of this passage, which is why it was established as the title for Yada Yahowah. It means: “to know, especially in a relational sense.” Yada’ speaks of “acquiring and possessing information and of using what we discover to learn and become aware.” To yada’ is “to find, to recognize, and to acknowledge.” These are all wonderful concepts when the focus is upon knowing Yah.

In this sentence, “yada’ – to know” was scribed using the qal infinitive construct. The qal stem refers to the relationship of the verb’s subject, which is “you,” to the action, which is “knowing Yahowah.” The qal stem also underscores reality, communicating to us that we can “actually come to know Yahowah,” that we can come “to recognize Him as He really is.”

The infinitive construct conveys the idea of a verbal noun. For example, “To read is to know.” Or “I want to know so I read.” When the infinitive construct follows the preposition, la, conveyed by the Hebrew Lamed, as it does in this declarative sentence, it speaks of the process of “knowing” and thus indicates its purpose.

As you let all of this sink in, recognize that ky plays a major role in this essential revelation. It “strengthens” an already strong statement, telling us that we can come to know God with “absolute certainty,” so much so that we can come “to trust and rely” upon Yahowah “without any reservations.” Moreover, ky tells us that, as a result of this, we will “be marked” by God, and that we will come “to bear His brand,” which is His name: “Yahowah.”

Then Moseh, speaking for our Heavenly Father, revealed…

309“From (min – out of) the heavens (ha shamaym – the spiritual realm), He has enabled you to hear (shama’ ‘atah – He made it possible for you to hear (hifil perfect)) His voice (‘eth qowl huw’ – His call and speech) for the explicit purpose of improving you by teaching and correcting you (la yasar ‘atah – with the goal of providing advice and instructing you, empowering and enlightening you (piel infinitive construct energic nun – you benefit from God’s counsel in demonstrable fashion with ongoing implications because He is possessive and enthusiastic)).

And upon the Earth (wa ‘al ha ‘erets – therefore, within the material realm), He let you see (ra’ah ‘atah – He prepared you to witness (hifil perfect)) His magnificent fiery light (‘eth ‘esh huw’ ha gadowl – His intensely amplifying fire, empowering radiant energy, and impressive warmth) and (wa) you heard (shama’ – you listen to) His words (dabar huw’ – His testimony and message) from the midst (min tawek) of the fire (ha ‘esh – conflagration of radiant energy, light, and warmth).” (Dabarym / Words / Deuteronomy 4:36)

“Shama’ – to listen” was written using the hifil stem, which is a more assertive version of the hofal stem we considered with regard to “ra’ah – to see.” It speaks of Yahowah’s active role in conceiving us so that we would be able to hear Him speaking to us. God did this so that He, like any loving father, could “yasar – make us better, reaching our full potential, by teaching and instructing us.”

Ra’ah | to see was written similarly because God designed us to see Him, to recognize Him, to read all about Him, and to approach Him based upon what we observe and witness.

We hear Yahowah’s voice and listen to His words when we read and recite the Towrah, Naby’, wa Mizmowr | Teaching, Prophets, and Songs. One of the many enjoyable things my wife and I do together each day is to 310recite His words aloud and then ponder their implications. And even when I am alone and translating His testimony, I pronounce each sentence in my mind, mouthing the words while allowing the sounds to resonate within me. The reward exceeds the consequence of appearing to be a crazy person muttering marvelous things in the company of his unseen friend.

Yahowah’s Covenant is personal, it is important, and it is the motivation for everything God has done for us…

“Because of His underlying love (wa tachath ky ‘ahab – so indeed, undergirding His close friendship and affectionate relationship (qal perfect)) for your fathers (‘eth ‘ab ‘atah), He has chosen to favor (bachar – He has selected and preferred, showing special concern for (qal imperfect)) their descendants (ba zera’ huw’ – their seed and offspring along with what they have sown) without hesitation after them (‘achar huw’).

And so (wa), He descended to serve you, withdrawing you, and leading you (yatsa’ ‘atah – He has extended Himself to remove you and then bring you (hifil imperfect)) into His presence (ba paneh huw’ – through His appearance) by way of His tremendous capacity to empower and magnify (ba koach huw’ ha gadowl – through His means to produce something exceedingly important, distinguished, amplified, capable, and verbal), as part of being taken away from (min – out of) 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). (Dabarym 4:37)

311Consequently, as an inheritance, different ethnicities will be dispossessed (la yarash gowym – to become heirs, people of different races, cultures, and countries were expelled (hifil infinitive construct)) who are more numerous (gadowl – greater and more intense), and also more accomplished and powerful than you (wa ‘atsuwm min ‘atah – stronger, more physically imposing than you), from before your presence (min paneh ‘atah) so that you can enter and be included within (la bow’ ‘atah – to bring you to and have you return to (hifil infinitive construct)) their Land (‘eth ‘erets hem) which consequently is being given to you (la nathan la ‘atah – which is being offered and bestowed on your behalf) as an inheritance (nachalah – as property bequeathed to successive generations as part of an assigned relationship) in accordance with this day (ka ha yowm ha zeh – consistent with the specifics associated with this time). (Dabarym 4:38)

Accordingly (wa), you should acknowledge and make known, even understand (yada’ – cognitively, you should be knowledgeable about and familiar with, perceive, distinguish, recognize, and be aware of, care about and experience (qal perfect)) this day (ha yowm), and you should change and return (shuwb – you should bring back (hifil perfect)) your heart, thinking, and ambitions (la lebab ‘atah – your approach to exercising good judgment regarding your inclinations and motivations) because, indeed (ky – truthfully and reliably), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), He is Almighty God (huw’ ha ‘elohym) in the spiritual realm of the heavens above (ba ha shamaym min ma’al) and upon the Earth below (wa ‘al ha ‘erets min tachath – the material realm beneath).

312There is no other restoring or eternal witness (‘ayn ‘owd).” (Dabarym / Words / Deuteronomy 4:39)

He has chosen to love Yisra’el because of His affection for ‘Abraham, Yitschaq, and Ya’aqob and their role in the formation of His Covenant. His devotion to them and for it is enduring. God has never wavered or hesitated when it comes to expressing His favoritism. This is never going to change, thereby foreclosing the notions underlying Judaism, Christianity, and Islam.

Yahowah wants Yisra’el to realize that He descended to serve His people, doing so by removing them from the caustic and debilitating effects of religion, human governance, slavery, and caste systems. And He led the Children of Yisra’el into His presence, magnifying and empowering them along the way.

The enemy from which they were extracted was a crucible of control and a confining and restrictive cauldron of human malfeasance. While real, mitsraym serves as a harbinger of the horrible abuses Jews will once again endure on the cusp of Yahowah’s return. And it is from the imposition of religion and the liberalization of politics, from societal anti-Semitism and cultural conspiracies, that Yahowah is calling His people back home.

The races and places which have abused His people will be dispossessed and driven away so that the Chosen People can inherit the rights and privileges of the Covenant. It matters not that these gowym outnumber Yahuwdym 500 to 1, or that their nations are larger and more powerful. Soon, and before our very eyes, Yahowah will remove the religious and political trash from the Promised Land and resettle His Family where they belong – next to Him.

However, it isn’t as simple as claiming it or taking it, because Moseh revealed that all of this would occur ka ha yowm ha zeh | in a manner consistent with what Yahowah 313had revealed through him on this day – and thus in accordance with this magnificent speech.

Our approach to God is always the same. It occurs in our heads, between our ears and eyes. The journey is cognitive, which is why yada’ | to know and understand was used in this context.

In the case of Yisra’el and Yahuwdah, the people have been stubbornly estranged for so long, so misled by the rabbis, to return home, a change of heart is required. How else would a community conditioned against the name of God recognize and acknowledge ky Yahowah huw’ ha ‘elohym?

This approach and change in one’s thinking occur when we come to realize and accept that there is no other God or any other eternal witness and restoring testimony.

Yahowah realizes that our hearts must follow our minds or else we risk relapsing and falling in love with all manner of false deities and unreliable schemes…

“Therefore (wa), you should observe (shamar – you should closely examine and carefully consider, you should open your eyes, be diligently observant, and thoughtful, focusing upon while the opportunity presents itself (qal perfect)) His clearly communicated and inscribed prescriptions to be cut into the relationship (‘eth choq huw’ – His engraved thoughts and recommendations regarding life and being allocated a share of what has been appointed and enacted) along with the instructive conditions regarding what He has chosen, constituted, offered, and expects in return (wa ‘eth mitswah huw’ – His authoritative directions and written instructions which comprise the precepts and terms of what He has established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and establishing, constituting the message, and enjoining by shouting out instructions and directions regarding what He 314has commissioned) which, to convey the benefits of the relationship (‘asher – which, to show the proper path to walk to get the most enjoyment out of life), I (‘anky) have instructed you, providing directions for you (tsawah ‘atah – I have appointed and established for you, calling these terms and conditions out to you, along with what is being offered and expected in return) this day (ha yowm).

As a result of the relationship (‘asher), it will be good for you, and especially beneficial (yatab la ‘atah – this will enable you to be right, correct, successful, prosperous, attractive, and cheerful, making you a better, more pleasing and joyful person in your approach (qal imperfect)), and on behalf of your children (wa la beny ‘atah) after you (‘achar ‘atah – following you), for the express purpose (wa la ma’an) of you elongating (‘arak – of you lengthening and extending) your days (yowmym – the time) upon the earth (‘al ha ‘adamah – on the land of ‘Adam) which, as a benefit of the relationship (‘asher), Yahowah, your God (YaHoWaH ‘elohym ‘atah), is giving to you (nathan la ‘atah – is offering for you to approach (qal participle)) for all time (kol ha yowmym – for an unlimited number of days).” (Dabarym / Words / Deuteronomy 4:40)

As often as Moseh has stated it, it’s flabbergasting that so few recognize or acknowledge Yahowah’s name – especially Yahuwdym | Jews since they were named after Him. Equally puzzling, how is it that the religious, particularly the aforementioned Jews, have been hoodwinked into believing that G-d has hundreds of rules His people must obey when all He asked is that we are observant and listen to Him?

Choq is such a beautiful and compelling term, it is a shame “His clearly communicated and inscribed prescriptions pertaining to being cut into the relationship” have been misconstrued as “statutes” or “laws.” Likewise, how did the religious manage to ignore the construction of 315mitswah as a compound of my and tsawah, such that instructive conditions on what God has offered and expects in return have been convoluted into “commandments” rabbis redraft to restrict and debilitate the lives of the religious? After all, making the proper assessment obvious, Moseh explained mitswah by sharing its root, tsawah, in the same sentence.

Moseh isn’t God and, therefore, he cannot issue commands. He was, after all, the Great Liberator, not an infamous enslaver. Moseh’s role is defined in the Towrah, which not-so-coincidentally also means to provide instructions and directions. As simple as God has made this for us, it’s a wonder the race with the highest average IQ, the ethnicity named after the language in which this was revealed, Hebrew, could be so stupid. But that is what religion does to its victims. It turns their minds to mush.

Moseh even explained it all for us, saying that, by closely examining and carefully considering Yahowah’s choq and mitswah, life would be yatab | good and we would be yatab | successful, prosperous, attractive, cheerful, and pleasing. God is not only pleasing and joyful, He wants those of us who approach Him to wear smiles, not frowns.

Moreover, the purpose of all of this, of the yarash and nachalah, of yada’ and shuwb Yahowah as ‘elohym, of shamar, choq, and mitswah leading to yatab, is that our days will ‘arak | be prolonged as a benefit of the relationship Yahowah, our God, nathan | is offering, living with Him forevermore.

Therefore, the purpose of the Towrah is to reveal that God is good for us, and that His express purpose is to make us happy and extend our lives.

“This is (wa zo’th) the Towrah (ha Towrah – the Instruction and Teaching, the Guidance and Direction; from tow – the signed, written, and enduring, towrah – way of treating us, tuwr – giving us the means to explore, to 316seek, find, and choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers that facilitate our restoration and return to that which is towb – good, pleasing, joyful, beneficial, healing, and right, and that which causes us to be loved and to become acceptable so that we endure, tahowr / tohorah – purifying and cleansing us, towr – providing an opportunity to change our thinking, attitude, and direction) which, as a result of the relationship (‘asher), Moseh (Mosheh – the One who Draws us Out and away from oppression and judgment) placed before (sym la paneh – set in place in the presence, presenting and preserving in front of) the Children of Yisra’el (beny Yisra’el – the offspring who engage and endure with God).” (Dabarym / Words / Deuteronomy 4:44)

God has defined the purpose of His Towrah.

Moseh is the recipient of the Towrah, not its author. That distinction belongs to Yahowah. He wrote it down and placed it before the Yisra’elites, adding his commentary such that we might more fully understand. Moseh was hesitant, albeit willing, to do as God had asked. And we are the beneficiaries.

“It is comprised of (‘eleh) the Testimony (ha ‘edah – the enduring and restoring witness), the clearly communicated prescriptions of what we should do in life to live (wa ha choq – the inscribed thoughts and engraved recommendations which cut us into the relationship), and the means to execute good judgment, making reasoned decisions regarding the resolution of disputes (wa ha mishpat – the basis of informed, thoughtful, and rational thinking leading to being moral, fair, just, and right) which, to reveal the proper path to get the greatest joy out of life (‘asher), Moseh (Mosheh) spoke to (dabar ‘el – communicated using words on behalf of God to) the Children of Yisra’el (beny Yisra’el) when He led them (ba yatsa’ hem – when he withdrew them, 317bringing them) away from (min – out of) 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).” (Dabarym / Words / Deuteronomy 4:45)

The Towrah is Yahowah’s Witness, God’s Testimony, His clearly communicated prescriptions for living. And if that isn’t enough to get your full and undivided attention, then what more is there to say?

As perhaps the most important speech ever orated, it is fitting and proper that we consider the Great Liberator’s and Prophet’s words uninterrupted and in their entirety…

“And now (wa ‘atah), Yisra’el (Yisra’el), of your own freewill, listen (shama’) to God’s (‘el) clearly communicated and inscribed prescriptions of what we should do to be cut into the relationship (ha choq) and to God’s (wa ‘el) means to exercise good judgment to justly resolve disputes (ha mishpat) which lead to the benefits of the relationship (‘asher) which I (‘anoky) learned about and I am teaching (lamad) you (‘eth ‘atem) so that you engage (la ‘asah) such that (la ma’an) you will be restored to life and continue to live (chayah).

You will return and be included (wa bow’), becoming an heir (wa yarash) of the realm (‘eth ha ‘erets) which (‘asher) Yahowah (YaHoWaH), the God (‘elohym) of your fathers (‘ab ‘atem), is giving (nathan) to you (la ‘atem). (Dabarym / Words 4:1)

You should not make a practice of adding (lo’ yasaph) to the Word (‘al ha dabar) which, to show the way to the relationship (‘asher), I (‘anky) am instructing you (tsawah ‘eth ‘atem). And (wa), you should not 318subtract from it or diminish its relevance (wa lo’ gara’ min huw’).

Approach by observing (la shamar) the instructive conditions of the relationship (‘eth mitswah) of Yahowah (YaHoWaH), your God (‘elohym ‘atem), which, to convey the correct path (‘asher), I (‘anky) am instructing you (tsawah ‘eth ‘atem). (Dabarym / Words 4:2)

You witnessed (ha ra’ah) with your own eyes (‘ayin ‘atem) that which (‘eth ‘asher) Yahowah (YaHoWaH) did (‘asah) with (ba) Ba’al Pa’owr | the Lord of Enlightenment and of the Popular Way (Ba’al Pa’owr). For indeed (ky), every (kol) individual (ha ‘ysh) who (‘asher) conducts his or her life (halak) following after any variation (‘achar) of the Lord of Enlightenment and the Owner of the Wide Open and Broad Path (Ba’al Pa’owr), Yahowah (Yahowah), your God (‘elohym ‘atah), will bring them to naught and will annihilate them (shamad huw’) from your midst (min qereb ‘atah). (Dabarym / Words 4:3)

And you (wa ‘atem), the ones remaining close who are unwavering (ha dabeq) with (ba) Yahowah (), your God (‘elohym ‘atem), every one of you (kol ‘atem) is alive and thriving (chay) this day (ha yowm). (Dabarym / Words 4:4)

“You should choose to be perceptive (ra’ah). I learned and then taught you (lamad ‘eth ‘atem) the clearly communicated and inscribed prescriptions of what we should do in life to live and to be allocated a share of the relationship (choq), along with the way to make sound decisions, especially regarding the means to resolve disputes (wa mishpat).

This was in the manner in which (ka ‘asher) Yahowah (Yahowah), my God (‘elohym ‘any), instructed me (tsawah ‘any) to engage accordingly (la ‘asah ken) in 319the innermost part (ba qereb) of the realm (ha ‘erets) which, as a result of the relationship (‘asher), you are entering (‘atem bow’ sham) as an inheritance (la yarash hy’). (Dabarym / Words 4:5)

You should be observant (wa shamar) and then you should act (wa ‘asah) because surely, this (ken hy’) instruction and experience will make you intelligent and wise (chokmah ‘atem), such that you are discerning and understand (wa bynah ‘atem).

Consequently, the family will perceive (la ‘ayin ha ‘am) the benefits of the relationship (‘asher) as they consistently and ardently listen (shama’) to all of these clearly communicated thoughts and prescriptions regarding everything that should be done to get the most out of life, including being cut into the relationship and receiving a share of the inscribed allotment (‘eth kol ha choqym ha ‘eleh).

And then, they will say (wa ‘amar), ‘This family (‘am) is uniquely and especially (raq) prudent, intelligent, learned, and wise, educated and competent (chakam). And the understanding and insights (wa byny) of this especially valuable and intensely verbal gowy | man of a different ethnicity who grows through amplification are great (ha gowy ha gadowl ha zeh). (Dabarym / Words 4:6)

By comparison (ky), where is there (my) a person from a different race and place (gowy) whose voice is as loud or whose message regarding the benefits of the relationship is as extensive or intense (gadowl ‘asher) as his concerning the imminent approach of God and developing a close, personal relationship with Him (la huw’ ‘elohym qarowb ‘el huw’)? As a result (ka), Yahowah (Yahowah), our God (‘elohym ‘anachnuw), is with every one of us (ba kol ‘anachnuw) who call upon Him (qara’ ‘el huw’). (Dabarym 4:7)

320And (wa) where is there (my – who else has) a non-Yisra’elite (gowy) whose voice will be as loud or whose amplifications regarding the benefits of the relationship will be as extensive (gadowl ‘asher) regarding His clearly communicated and inscribed prescriptions of what we should do in life to live (la huw’ choq) so that we can exercise good judgment regarding the means resolve disputes and make sound decisions (wa mishpat) pertaining to being right about vindication (tsadyq), such that it is consistent with (ka) every aspect (kol) of this Towrah | Guidance (ha Towrah ha zo’th) which, to show the way to get the most out of life (‘asher), I am providing and placing (‘anoky nathan) before you (la paneh ‘atem) this day (ha yowm)? (Dabarym / Words 4:8)

Exclusively without exception (raq) be observant (shamar) as your goal (la ‘atah). And choose to pay very close attention to your soul (wa shamar nepesh ‘atah ma’od) lest you forget or overlook, misappropriate or dismiss (pen shakah), the words (‘eth ha dabarym) which you have seen with your eyes (‘asher ra’ah ‘ayin ‘atah). Otherwise (wa pen), they will depart and be removed (suwr) from your heart and thinking (min leb ‘atah) the rest of your life (kol yowm chay ‘atah). Make them known, revealing them (wa yada’ hem – reveal them), to your children and to your children’s children (la ben ‘atah wa la ben ben ‘atah). (Dabarym / Words 4:9)

That day (yowm) you were present, standing (‘asher ‘amad) before (la paneh) Yahowah (Yahowah), your God (‘elohym ‘atah), in (ba) Choreb (Choreb), wherein (ba), Yahowah (YaHoWaH) said to me (‘amar ‘el ‘any), ‘Summon and gather (qahal) the family (‘eth ha ‘am) so that I can have them hear (wa shama’ hem) My words (‘eth dabarym ‘any) so that (‘asher) they will learn (lamad) to respect (la yare’) and accompany Me (‘eth ‘any) all of the days which (kol ha yowmym ‘asher) they will live (hem chay) on the Earth (‘al ha ‘adamah), and 321so that they might teach their children (wa ‘eth ben hem lamad).’ (Dabarym / Words 4:10)

Please approach and come near (wa qarab), standing (‘amad) at the base of (tachath) the mountain (ha har). All the while (wa) the mountain (ha har) was illuminated and ablaze (ba’ar) with fire (ba ha ‘esh) as an enduring witness reaching up as high as (‘ad) the heart (leb) of the heavens (ha shamaym), the illumination diminished (chosek) by a cloud to reduce visibility (‘anan) and (wa) a very dense obscuring phenomenon (‘araphel). (Dabarym / Words 4:11)

Then (wa), Yahowah (YaHoWaH) spoke the word (dabar) as God to you (‘el) from (min) the midst (tawek) of the fire (ha ‘esh). The sound of (qowl) of the words (dabarym) you heard (‘atem shama’), but (wa) you did not see (‘ayin ‘atem ra’ah) a visual form (tamuwnah), only (zuwlah) the voice (qowl). (Dabarym / Words 4:12)

Straightaway, He told you all about (wa nagad la ‘atem) His Family-Oriented Covenant Relationship (‘eth beryth huw’) which, to receive the benefits (‘asher), He instructed you (tsawah ‘eth ‘atem) to engage (la ‘asah).

The Ten Statements (‘eserah ha dabarym), He wrote them (wa kathab hem) on Two Tablets of Stone (‘al shanaym luwach ‘eben). (Dabarym / Words 4:13)

So (wa) Yahowah (YaHoWaH) instructed me (‘eth ‘any tsawah) at (ba) this time (ha ‘eth) that She (ha hy’) would teach (la lamad) you regarding (‘eth ‘atem) the clearly communicated and inscribed prescriptions of what to do in life to live (la huw’ choq) and how to exercise good judgment regarding the means to resolve disputes and make sound decisions (wa mishpat) so that you act upon them (la ‘asah ‘atem ‘eth hem) in the material realm (ba ha ‘erets) which, because of the relationship (‘asher), you are being led toward and will 322be crossing into, passing over (‘atem ‘abar shem) the Yarden (Yarden) as your inheritance (la yarash hy’). (Dabarym / Words 4:14)

Therefore (wa), be very observant and remain resolutely focused (shamar me’od) upon that which pertains to your souls (la nepesh ‘atem). Be aware (ky), you did not see (lo’ ra’ah) any image or form, or anything resembling a physical appearance (kol tamuwnah), during the day (ba yowm) Yahowah (YaHoWaH) spoke (dabar) as God to you (‘el ‘atem) in Choreb (Choreb) from the midst of the fire (min tawek ha ‘ets). Otherwise (pen), you would be corrupted (shachath) by making for yourselves (wa ‘asah la ‘atem) an object of worship (pesel) in the form of (tamuwnah) a variety of shapes and types (semel) replicating (tabnyth) male or female human forms (zakar ‘ow naqebah), (Dabarym 4:16) representing (tabnyth) a wide spectrum of lifeforms (kol bahemah) which are on the Earth (‘asher ba ha ‘erets), patterned after (tabnyth) an array of winged birds which fly in the sky (kol tsipuwr kanaph ‘asher ‘uwph ba ha shamaym), (Dabarym 4:17) imitating (tabnyth) many which crawl or creep (kol ba ramas) along the ground (ba ha ‘adamah), or patterned after (tabnyth) numerous kinds of fish (kol dagah) which are in the water below the level of the earth (‘asher ba ha maym min ha tachath la ha ‘erets). (Dabarym / Words 4:18)

And lest (wa pen) you might promote or accept a different perspective and understanding (nasa’ ‘ayin ‘atah) of the heavens (ha shamaym) and you see (wa ra’ah) the sun (‘eth ha shemesh), the moon (‘eth ha yareach), and the stars (wa ‘eth ha kowkab), or the full array (kol) of the spiritual implements (tsaba’) of the heavens (ha shamaym), and then you are enticed and led astray, scattered and banished (wa nadah), and you speak on their behalf, even bow down and worship 323them (wa chawah la hem), and you serve them (wa ‘abad hem) because this (‘asher) is disruptive and divisive, separating the deceived from (chalaq) Yahowah (Yahowah), your God (‘elohym ‘atah), and with them every other family and people (‘eth hem la kol la ha ‘amym) under (tachath) the entirety of the heavens (kol ha shamaym). (Dabarym / Words 4:19)

But as for you (wa ‘eth ‘atem), Yahowah (Yahowah) has grasped hold (laqach), and He has led you away (yatsa’ ‘eth ‘atem) from (min) the crucible to forge (kuwr) iron (barzel) associated with (min) the Crucibles of Political and Religious Oppression (Mitsraym), to exist (la hayah) with Him (la huw’) as a family (la ‘am) with an inheritance (nachalah), as is the case (ka) on this day (ha yowm ha zeh). (Dabarym / Words 4:20)

Because now (ky), I will pass away in this realm (‘anoky muwth ba ha ‘erets ha zo’th). It is not for me (‘ayn ‘any) to pass over (‘abar) the Yarden (‘eth ha Yarden). However, you will cross over (wa ‘atem ‘abar) and inherit (wa yarash) that good and beautiful, productive and pleasing land (‘eth ha ‘erets ha towb ha zo’th). (Dabarym / Words 4:22)

Choose to be observant (shamar) on your own behalf (la ‘atem), lest (pen) you ignore or forget (shakah) Yahowah (Yahowah), your God’s (‘elohym ‘atem), Family-Oriented Covenant Relationship (‘eth beryth) which, to convey the benefits of the relationship (‘asher), He cut (karat) with you (‘im ‘atem). Or else (wa) you may create for yourselves (la ‘asah la ‘atem) a religious image, serving as an object of worship and veneration (pesel), a representation (tamuwnah) of the many things (kol) which, because of the relationship (‘asher), Yahowah (YaHoWaH), your God (‘elohym ‘atem), has instructed you against (tsawah ‘atem). (Dabarym / Words 4:23)

324For indeed (ky), Yahowah (Yahowah), your God (‘elohym ‘atem), is a nurturing and consuming (‘akal) fiery light (‘esh). He (huw’) is a passionate, zealous, and jealous God seeking exclusivity and deep devotion in the relationship (qana’ ‘el). (Dabarym / Words 4:24)

When you have children (ky yalad ben), and your children have children (wa ben benym), and you grow old (wa yashen) in the land (ba ha ‘erets), but (wa) you become corrupt and destructive (shachath) by fashioning and serving (wa ‘asah) objects to worship (pesel), patterned after (tamuwnah) anything else (kol), or in His eyes (wa ba ‘ayin huw’), those of Yahowah, your God (YaHoWaH ‘elohym ‘atem), you do (‘asah) that which is wrong (ha ra’), so as to provoke Him to anger (la ka’as huw’), (Dabarym 4:25) I will be called to be a witness and testify (‘uwd) against you (ba ‘atem) that day (ha yowm) in association with (‘eth) the spiritual realm of the heavens (ha shamaym) and in accord with (wa ‘eth) the material realm and Land (wa ‘eth ha ‘erets). As a result (ky), you will have squandered your life and will cease to exist (‘abad ‘abad) that instant (maher).

From (min) upon the Almighty’s (‘al) realm (ha ‘erets) which, as a result of the relationship (‘asher), you are going to pass over, crossing (‘atem ‘abar), the Yarden (ha Yarden) there (sham) to inherit it (yarash hy’), before too many days upon it (lo’ ‘arak yowmym ‘al hy’), surely (ky), you will be overthrown and decimated (shamad shamad). (Dabarym 4:26)

So Yahowah (wa Yahowah) will scatter you for a while (puwts ‘eth ‘atem) among the peoples (ba ha ‘amym), such that there will be a small number of men who remain (wa sha’ar moth misphar) among the gowym | people of different ethnicities (gowym) where, as a result of the relationship (‘asher), Yahowah (Yahowah) 325will drive you (nahag ‘eth ‘atem sham). (Dabarym / Words 4:27)

And there you will be reduced to servitude, laboring (wa ‘abad sham) for gods (‘elohym) which are the result of man’s influence (ma’aseh yad ‘adam). Of wood and stone (‘ets wa ‘eben), therefore, they can neither see, nor hear, nor eat (‘asher lo’ ra’ah wa lo’ shama’ wa lo’ ‘akal), nor are they spirit (wa lo’ ruwach). (Dabarym / Words 4:28)

So therefore (wa), from there (min sham), you should seek, search out, and learn about, be responsible and inquisitive, diligently procuring the information needed to find (baqash) Yahowah (Yahowah), your God (‘elohym ‘atah), because you will find Him (wa matsa’ huw’) if and when (ky) you look to and account for Him, care about Him and seek to develop a relationship with Him (darash huw’) with all your heart and soul, engaging the full capacity of your thinking and conscious awareness (ba kol lebab ‘atah wa ba kol nepesh ‘atah). (Dabarym / Words 4:29)

As you approach during the period of troubling oppression and restrictions (ba ha tsarar la ‘atah), when (wa) all of (kol) these specific words (ha dabarym ha ‘eleh) find you (matsa’ ‘atah) in (ba) the last (‘acharyth) of days (ha yowmym), then (wa) you will return (wa shuwb) to Yahowah (YaHoWaH), your God (‘elohym ‘atah) forevermore as a result of the enduring witness and restoring testimony (‘ad) and by actually listening to His voice at that time (wa shama’ by qowl huw’). (Dabarym / Words 4:30)

Truthfully (ky), Yahowah (YaHoWaH), your God (‘elohym ‘atah), is a merciful and compassionate (rachuwm) God (‘el). He will not relent or abandon you (lo’ raphah ‘atah). He will not allow you to be destroyed (wa lo’ shachath ‘atah). And (wa) He will not overlook 326or fail to respond to (wa lo’ shakach) the Familial Covenant Relationship (‘eth Beryth) with your fathers (‘ab ‘atah) which, to provide the benefits of the relationship (‘asher), He promised them (shaba’ la hem). (Dabarym / Words 4:31)

So please consider (ky sha’al na’) the initial days, in the beginning (la yowmym ri’shown) which occurred long before you existed (‘asher hayah la paneh ‘atah), since the day (la min ha yowm) that God created ‘Adam (‘asher bara’ ‘elohym ‘adam) upon the Earth (‘al ha ‘erets), even taking into consideration the extremity of the universe and the scope of one end of the heavens to the other (wa la min qatseh ha shamaym wa ‘ad qatseh ha shamaym), whether (ha) there has ever been (hayah) something comparable to the importance of this statement (ka ha dabar ha gadowl ha zeh)? Or (‘ow), has anyone heard (ha shama’) of the likes of this (kamow huw’)? (Dabarym / Words 4:32)

Have people heard (ha shama’ ‘am) the voice of God (qowl ‘elohym) speaking (dabar) from out of the midst (min tawek) of a fire (ha ‘esh) as you have heard (ka ‘asher shama’ ‘atah) and have their lives nurtured and restored (wa chayah)? (Dabarym / Words 4:33)

Or (‘ow), has another god (‘elohym) attempted (nasah) to go (la bow’) to acquire and take (la laqach) for himself (la huw’) one group of people (gowy) from the midst (min qereb) of another race (gowy) by testing and trials (ba masah), by signs and symbols (ba ‘owth), by awesome acts, even miracles (wa ba mowpheth), including with battle lines drawn (wa ba milchamah), with a resolute and powerful hand (wa ba yad chazaq) and with a Zarowa’ | Productive Shepherd (Zarowa’) – extended (natah), doing awesome things born out of great reverence and respect (wa ba mora’ gadowl), consistent with all of which, to bestow the benefits of the relationship (ka kol ‘asher), Yahowah, your God 327(Yahowah ‘elohym ‘atah), did for you (‘asah la ‘atem) in the Crucibles of Political and Religious Oppression (ba Mitsraym), with you as a witness (la ‘ayin ‘atah). (Dabarym / Words 4:34)

You (‘atah), yourself, have been given the ability to see and perceive (ra’ah) so that you can come to actually know (la yada’) that, indeed (ky), Yahowah (Yahowah), He (huw’) is Almighty God (ha ‘elohym).

There is no (‘ayn) other enduring witness (‘owd) apart from Him (min la bad). (Dabarym / Words 4:35)

From (min) the heavens (ha shamaym), He has enabled you to hear (shama’ ‘atah) His voice (‘eth qowl huw’) for the explicit purpose of improving you by teaching and correcting you (la yasar ‘atah).

And upon the Earth (wa ‘al ha ‘erets), He let you see (ra’ah ‘atah) His magnificent fiery light (‘eth ‘esh huw’ ha gadowl) and (wa) you heard (shama’) His words (dabar huw’) from the midst (min tawek) of the fire (ha ‘esh). (Dabarym / Words 4:36)

Because of His underlying love (wa tachath ky ‘ahab) for your fathers (‘eth ‘ab ‘atah), He has chosen to favor (bachar) their descendants along with what they have sown (ba zera’ huw’) without hesitation after them (‘achar huw’).

And so (wa), He descended to serve you, withdrawing you, and leading you (yatsa’ ‘atah) into His presence (ba paneh huw’) by way of His tremendous capacity to empower and magnify (ba koach huw’ ha gadowl), as part of being taken away from (min) the Crucibles of Political and Religious Oppression (Mitsraym). (Dabarym / Words 4:37)

Consequently, as an inheritance, different ethnicities will be dispossessed (la yarash gowym) who are more numerous (gadowl), and also more 328accomplished and powerful than you (wa ‘atsuwm min ‘atah), from before your presence (min paneh ‘atah) so that you can enter and be included within (la bow’ ‘atah) their Land (‘eth ‘erets hem) which consequently is being given to you (la nathan la ‘atah) as an inheritance (nachalah) in accordance with this day (ka ha yowm ha zeh). (Dabarym / Words 4:38)

Accordingly (wa), you should acknowledge and make known, even understand (yada’) this day (ha yowm), and you should change and return (shuwb) your heart, thinking, and ambitions (la lebab ‘atah) because, indeed (ky), Yahowah (Yahowah), He is Almighty God (huw’ ha ‘elohym) in the spiritual realm of the heavens above (ba ha shamaym min ma’al) and upon the Earth below (wa ‘al ha ‘erets min tachath). There is no other restoring or eternal witness (‘ayn ‘owd). (Dabarym / Words 4:39)

Therefore (wa), you should observe (shamar) His clearly communicated and inscribed prescriptions to be cut into the relationship (‘eth choq huw’) along with the instructive conditions regarding what He has chosen, constituted, offered, and expects in return (wa ‘eth mitswah huw’) which, to convey the benefits of the relationship (‘asher), I (‘anky) have instructed you, providing directions for you along with what is being offered and expected in return (tsawah ‘atah) this day (ha yowm).

As a result of the relationship (‘asher), it will be good for you, and especially beneficial, enabling you to be right, successful, prosperous, attractive, and cheerful, making you a better, more pleasing and joyful person in your approach (yatab la ‘atah), and on behalf of your children (wa la beny ‘atah) after you (‘achar ‘atah), for the express purpose (wa la ma’an) of you elongating (‘arak) the days (yowmym) upon the earth (‘al ha ‘adamah) which, as a benefit of the relationship 329(‘asher), Yahowah, your God (YaHoWaH ‘elohym ‘atah), is giving to you (nathan la ‘atah) for all time (kol ha yowmym). (Dabarym / Words 4:40)

This is (wa zo’th) the Towrah (ha Towrah) which, as a result of the relationship (‘asher), Moseh (Mosheh) placed before (sym la paneh) the Children of Yisra’el (beny Yisra’el). (Dabarym / Words 4:44)

It is comprised of (‘eleh) the Testimony (ha ‘edah), the clearly communicated prescriptions of what we should do in life to live (wa ha choq), and the means to execute good judgment, making reasoned decisions regarding the resolution of disputes (wa ha mishpat) which, to reveal the proper path to get the greatest joy out of life (‘asher), Moseh (Mosheh) spoke to (dabar ‘el) the Children of Yisra’el (beny Yisra’el) when He led them (ba yatsa’ hem) away from (min) the Crucibles of Political and Religious Oppression (Mitsraym).” (Dabarym / Words / Deuteronomy 4:45)

Thank you, Moseh.

