543An Introduction to God

Mitswah

…Instructions

 

9

Shalowm | Satisfied

 

Restored, at Peace, and Content…

Towrah is the descriptive name of the books written on Yahowah’s behalf by Moseh. It is, therefore, a title. As such, most of the 219 times “Towrah” appears in the Towrah, Naby, wa Mizmowr | Teachings, Prophets, and Songs, it should be transliterated replicating the sound of the name as accurately as possible. In addition, because “towrah” is also used as a descriptive noun, the word should also be translated so that readers come to appreciate the fact that towrah means: “teaching, instruction, guidance, and direction.”

Up to this point in this Introduction to God, we have naturally focused on what Yahowah says about His Towrah within His Towrah. But that is just the beginning. We are now set to explore what the prophets revealed about the Towrah, beginning with the Mashal / Word Pictures known as the Proverbs and then followed by the insights contained within the Mizmowr / Songs, commonly called Psalms.

While we know that Dowd | David wrote most of the Psalms, it is also apparent that he wrote the Proverbs because he is the ben | son addressed throughout these family portraits. And while Dowd | David is recognized as the King of Yisra’el and its most acclaimed songwriter, his other accolades are suppressed to promote religious agendas. In addition to Melek | King, these include the fact that Dowd | David was and is the Mashyach | Messiah, the Ben ‘Elohym | Son of God, the Ra’ah | Shepherd of God’s 544flock, the Tsemach | Branch from which we grow, and a Naby’ | Prophet of the first order.

With this in mind, let’s consider one of Dowd’s Mashal | Word Pictures on the importance of his Father’s Towrah | Teaching. With his Father guiding His son, it begins…

“My son (ben ‘any), do not ignore, overlook, or forget (‘al shakah – do not lose sight of the significance of or leave, fail to mention, become oblivious to, or cease being mindful of (qal imperfect jussive)) My Towrah | Teaching and Guidance (Towrah ‘any – My Instructions and Directions, scribed in the first-person singular, “My,” such that the speaker is Yahowah).” (Mashal / Word Pictures / Proverb 3:1)

This was conveyed in first person, as God to His children, because only He can claim the Towrah as His own. And since it contains the very same advice Yahowah consistently provides to human fathers regarding their children, God is once again following His own advice. Further, because Yahowah only addresses one individual as His Son and Firstborn, God is speaking to Dowd | David. And it is he who is recording Yahowah’s advice on our behalf.

Therefore, since we have identified the speaker and His child, we know that this was written for every member of Yahowah’s Covenant Family. Further, it affirms that the Towrah is the one place we can trust to find what our Heavenly Father is offering to us and expects from us. And it is by following this advice that Dowd became tsadaq | right with God and thus vindicated.

Inexplicably, for the better part of 3,500 years, mankind has rejected God’s counsel and has chosen to “‘al shakah – ignore, overlook, and forget” the “Towrah – Teaching” of Yahowah, becoming “oblivious” to it. The world as we know it is the result. Rampant with sexual 545abuse and pedophilia, misogyny and murder, self-serving politicians and deceived conspiratorialists, money-grubbing rabbis and egotistical pastors, anti-Semitism and terrorism, our planet is plagued with human malfeasance. Mankind has lost sight of the significance of, and has responded inappropriately to, the lone source of guidance capable of curing what ails our planet.

“And (wa) maintain and observe (natsar – keep and comply with so as to preserve from harm (qal imperfect jussive)) My mitswah | the instructive conditions regarding what I am offering and expect in return (mitswah ‘any – the authoritative directions and written instructions which comprise the precepts and terms of what I have established; from my – to consider the who, what, why, where, when, and how of what I have tsawah – appointed and constituted, enjoining the message by shouting out the instructions and directions) in your heart to influence your thinking and inclinations (leb ‘atah – your source of life and inner nature, your character and emotions, your capacity to love and to choose, in addition to making sound decisions and exercising good judgment).” (Mashal / Word Pictures / Proverb 3:1)

Literally, these three Hebrew words read: “And-instructions-of-Me He-shall-choose-to-preserve heart-of-you.” Since both Towrah and Mitswah are feminine nouns, and since Mitswah is plural, the third-person masculine singular pronoun “He” prefixed to “natsar – preserve and protect” must be directed at the role Yahowah plays in influencing our leb | thinking.

Also be aware, both “‘al shakah – never ignore nor forget” and “natsar – maintain and observe” are scribed in the qal imperfect jussive. This is important because the combination of these tenses affirms that both statements speak of consistent behavior which is subject to the exercise of freewill. Once chosen, these are decisions from which we are never to waver. Further, this advice is to be 546interpreted literally rather than symbolically or metaphorically. Also, this threefold conjugation tells us that our choices regarding these instructions will have enduring consequences should we be receptive and steadfast in our response to God’s counsel.

Before we move on to the next statement, let’s compare what Yahowah inspired Dowd to write with what English Bibles have published. God said:

My son (ben ‘any), do not ignore, overlook, or forget, ceasing to be mindful of (‘al shakah) My Towrah | Teaching and Guidance (Towrah ‘any). And (wa) maintain and observe (natsar) My mitswah | the instructive conditions regarding what I am offering and expect in return (mitswah ‘any) in your heart to influence your thinking and inclinations (leb ‘atah).

Bible translators seem to suffer from amnesia and render Towrah, which they know means “teaching,” as “Law” when their religious sentiments dictate. Also incriminating, while mitswah is commonly defined as “commandments” in religious publications, as a compound of my – to question the implications of tsawah – instructions and directions, translating it as such is as misguided as rendering towrah as “law.”

Oblivious to the connection between the Towrah’s | Directions and the mitswah as a specific list of instructions, the New American Standard Bible convoluted our Father’s advice: “My son, do not forget my teaching, but let your heart keep my commandments.” (Proverbs 3:1) There is no contrast here between one thing and the other but, instead, an affirmation, with the second line reinforcing the first. These thoughts are parallel, rendering the word “but” ridiculous.

What’s particularly troubling about all of this is that, in Yahowsha’ / Joshua 24:26, the editors of the NASB rendered Towrah as “the law,” with a lowercase “l,” 547implying that it was a translation of towrah as opposed to the name that God, Himself, selected to entitle His Instructions. But now, when the same word appears under the guise of our Heavenly Father’s advice to His children, Towrah was rendered as “my teaching.” Inconsistencies like this are contemptible.

Further, the rendering of mitswah as “commandments” in this statement is counter to the implications of the volitional verb which makes our response subject to freewill. It is considerably more appropriate to encourage one’s son to make an informed and moral choice rather than to impose a dictatorial command.

As we have learned, there is more to ‘al shakah than “do not forget,” which is why amplification is so essential to our understanding. In this case, it’s not just that people have “forgotten” the Towrah, but rather that they have chosen to “overlook, ignore, insufficiently value, and inappropriately respond to” Yahowah’s Guidance. Most “fail to mention it and have become oblivious to it, having lost sight of its significance.” Having failed in our responsibility to “mention it,” the preponderance of people have walked away from God and do not even know that they “have left” Him.

Similarly, while natsar can be translated as “keep,” that rendering is misleading. It only means “keep” in the sense of “being vigilant and observant, keeping your eyes open and focused so that you are kept safe and secure.” That is why it is also defined as “to preserve and protect, to spare and restore,” and even “to save.” An equally acceptable rendering is “branch,” which is symbolic of Dowd, and “shoot or stem” which is evocative of the Choter. These are all superior renderings to “keep” and add considerable depth to God’s instruction. Further, “keep” by itself infers “obedience,” and we are not being told to obey our Father.

548The King James Version is quite similar, mistranslating towrah all 219 times the title appears. “My son, forget not my law; but let thine heart keep my commandments.” (Proverbs 3:1)

In a brazen obfuscation of God’s Word, the evangelical authors of the New Living Translation replaced “My Towrah” with “the things I have taught you.” Being Politically Correct, and Scripturally Incorrect, they authored: “My child, never forget the things I have taught you. Store my commands in your heart.” Had they written “Never forget My Torah,” or even “Never forget My Law,” they would have undermined Pauline Doctrine – the sacred cow of Christian theology. So, these Christian scholars knowingly and willingly altered Yahowah’s testimony to protect their patron saint.

The realization that the publishers of the JPS Tanakh recognized that Towrah can be correctly translated as “teaching” and yet render it as “Law” elsewhere is inexcusable and condemnable. “My son, forget not my teaching; But let thy heart keep my commandments.” They should also have been aware of the parallel nature of Hebrew poetry and noticed that towrah and mitswah are not contrasting concepts, negating the use of “but.”

We have mentioned this previously, but it bears repeating. In Hebrew, the leb | heart was symbolic of “thinking,” not “feeling.” It was a person’s seat of judgment, where sound decisions are made and character forged. In Hebrew, the liver was the organ associated with emotions.

Yahowah’s next statement is actually a consequence of His initial advice…

“Indeed, for (ky – it is verifiable and true) longer days (‘orek yowmym – increased time) and years of life (wa shanah chayym – a transformation in living and vigorous renewal), they will increase for you (yasaph la 549‘atah – they will add so that you gain a continuance of time which is prolonged (hifil imperfect)) in addition to (wa) contentment and satisfaction (shalowm – completeness and prosperity, friendship and companionship, blessings and health, peace, favor, wellbeing, reconciliation, and salvation).” (Mashal / Word Pictures / Proverb 3:2)

Once again, we find that the “shanah chayym – the elongation of our lives, their transformation, and renewal” are direct derivatives of our focus on the Towrah, just as are our “contentment and satisfaction, reconciliation and companionship.”

Shalowm can be translated as “peace,” but by doing so one ignores the richness of its meaning. It is equally appropriate to render shalowm “reconciliation or salvation,” “completeness or prosperity,” “welfare or soundness,” “favor or friendship,” and especially as “satisfaction and contentment.”

Shalowm is all about keeping us safe and out of harm’s way. It speaks about providing for our every need. But more than anything else, shalowm is a relational concept. It is most at home when it describes reconciling relationships by resolving the disputes between the parties. Shalowm depicts perfect peace between man and God, total harmony within His Family, and complete restoration of the Covenant Relationship.

Yasaph was written in the hifil stem and imperfect conjugation, telling us that the ongoing and never-ending result of properly viewing the Towrah will be that its guidance will foster continuous “shalowm – satisfaction and contentment.”

Before we consider alternative translations, be aware that the only way any of us will experience ‘orek yowmym | longer days is to have our chayym | lives shanah | transformed such that we perceive the world as light, becoming energy rather than matter. Therefore, this seems 550to suggest that this is how Yahowah intends to make us immortal while removing the darkness from our lives, adopting us so that we become ever more like Him, enriching, empowering, and enlightening our lives in the process. And these benefits, not-so-coincidentally, are precisely what Yahowah is offering through the Miqra’ey on behalf of the Beryth.

Here, the King James Version, the New American Standard Bible, and the New Living Translation selected the secondary definition of shanah, which is “years,” rather than “renewal,” and then ignored the fact that “chayym – lives” was plural. The KJV printed: “For length of days, and long life, and peace, shall they add to thee.” In the NASB we find: “For length of days and years of life. And peace they will add to you.” While the NLT wrote: “If you do this, you will live many years, and your life will be satisfying.” And in the JPS we find: “For length of days, and years of life, And peace, will they add to thee.”

In His Towrah and Prophets, Yahowah stresses the importance of searching for the truth and of rejecting lies. Doing so enables us to form a loving relationship with Him. So here, in this Word Picture on the importance of the Towrah, we read:

“Loyal love and genuine mercy (chesed – unfailing kindness and affection, steadfast devotion and a passion for the relationship) in conjunction with (wa) being honest, demonstrating integrity, and being reliable (‘emeth – being confident, certain, and sure, trustworthy and dependable) do not allow to depart from you (‘al ‘azab ‘atah – you should not abandon or forsake (qal imperfect jussive)).

Choose to fasten them (qashar hem – closely associate with them, wearing them of your own volition (qal imperative)) upon your necks (‘al gargarowth ‘atah – on your throat).

551Choose to inscribe them (kathab hem – write them (qal imperative)) upon the tablet (‘al luwach – on the impervious surface used for chiseling a message) of your heart to influence your thinking and judgment (leb ‘atah).” (Mashal / Word Pictures / Proverb 3:3)

God wants us to become as much like Him as possible. So, since Yahowah is loyal, loving, and merciful, and steadfastly devoted to the relationship, we will be more comfortable in His presence if we model similar thoughts. More than anything, Yahowah is honest and reliable, trustworthy and dependable. And in that He manifests and recommends these admirable attributes, we would be wise to reflect them.

Since Yahowah is the most proficient communicator in the universe, we are wise to both literally and symbolically interpret His words. On some occasions, we can do both, while on others only one of these two options is available to us. And while this should be obvious, religious Jews seem to be helplessly confused. They have managed to ascertain that our hearts are not comprised of stone and that we ought not cut our chests open and chisel this message upon them. Similarly, they do not tie nooses around their throats to bind their vocal cords. So why do they tie little black boxes on their biceps and foreheads? It does not take a genius to figure out that God wants His words to guide our perceptions, our actions, our words, and our decisions.

Recognizing that the heart was considered the seat of judgment where informed, rational, and moral decisions were made, Yahowah wants us to perceive the merits of choosing to be chesed and ‘emeth – loving and reliable. Unless we are both, we do not belong in the Covenant, and we are of no value to Yah.

In one of the most important revelations found anywhere within the Prophets, in Yirma’yah / Jeremiah 31, 552God tells us that, upon His return, He will renew His Covenant by integrating His towrah | guidance into our very nature, making it part of the fabric of our lives, even writing it on our hearts. As we are transformed from three dimensions to seven, reflecting His light, we will need these towrah | directions to navigate the universe.

This is an affirmation that Yahowah reciprocates…

“Then (wa), you will discover and obtain (masa’ – you will find and experience, encounter and enjoy (qal imperative)) mercy and acceptance (chen – compassion and kindness, the benefit of unearned and undeserved favor) in addition to (wa) good judgment, useful understanding, productive insights, and the capacity for intelligent thinking (sekel towb – valued comprehension, agreeable conclusions, pleasing wisdom, valid discretion, generous prudence, accurate interpretations, viable explanations, verifiable information, and the good sense to be discerning along with the ability to endure scrutiny beautifully) in the eyes (ba ‘ayn – from the perspective) of Almighty God (‘elohym) and mankind (wa ‘adam).” (Mashal / Word Pictures / Proverb 3:4)

Or as the Romans, Roman Catholics, and Christians would say: “you will receive Grace.” Their misnomer is from Gratia, derived from the naked trinity of goddesses of frivolity and good cheer. They were the Latin incarnation of the Greek Charis | Charities. And it is from their name that the Christian concept of grace is derived. I’m sure it makes Father Zeus proud.

As an interesting aside, of the seventy times Yahowah included “chen – mercy and acceptance” in His Word, the authors of the King James Version demonstrated on thirty-eight of those occurrences that they were using the Roman Catholic Latin Vulgate as their source. They did so by transliterating the Latin gratia as “grace” rather than the 553Hebrew chen as “mercy.” The benefit, of course, is that by doing so the credibility of those who promote the King James Version as if it were authorized and inspired by God is destroyed.

Most men and women are desirous of receiving God’s mercy, believing that His favor is enough to save them. But it is not. Our adoption into God’s Family requires a lot more of us than the desire to be saved. We must know what God is asking of those interested in being part of His Covenant and then accept His conditions for participation. And we must come to appreciate the value of His Miqra’ey sufficiently to answer His Invitations.

And this is why, to my mind, Yahowah’s promise to provide those who seek Him with sekel towb is the more desirable offer. We can use sekel towb to obtain Yahowah’s mercy, even enjoy His love, and what’s more, with it, we can bring others along with us.

With towb modifying sekel, God is equipping us to exercise good judgment and deduce productive insights which lead to understanding – recognizing that nothing is more beneficial or useful in this world. With sekel towb, we have the capacity for intelligent thinking and can use it to provide accurate interpretations and viable explanations. Our reasoned conclusions can be scrutinized and verified such that they are proven valid. By acquiring the ability to be circumspect, discriminating, and discerning, we can validate the evidence and determine what is true or false, right or wrong. We can observe the Towrah and comprehend its meaning. We can survey the Beryth and ascertain its conditions. We can study the Miqra’ey and properly perceive what each day represents and then decide how to capitalize upon them.

Moseh and Dowd epitomize sekel towb, which is likely why Yahowah chose them and worked so effectively 554through them. God’s prophets were likewise very wise, intelligent, and articulate individuals.

In the shadow of gaining insights leading to understanding, it is important to ascertain whether we masa’ | discover and obtain sekel towb | good judgment leading to understanding and chen | God’s affection and mercy by being mindful of the Towrah, by observing the mitswah, and being steadfastly devoted to the relationship, or whether we receive them passively as a gift from God. The answer in this case is provided by the stem and the mood associated with masa’ which was scribed in the qal imperative. With the qal stem, there is no indication that Yahowah is influencing us in a way which would provide these results. Further, scribed in the imperative mood, this is our choice, and thus the receipt of these benefits is a result of our decision to observe the Towrah and love its Author.

Further, by developing the capacity to love and to learn, we are perceived favorably by God and man. This suggests that Yahowah is appreciative of what we are achieving as a result of prioritizing His Towrah and remaining trustworthy and true in sharing it. This known, however, since the insights are drawn from Yahowah’s Towrah | Teaching, God is not only making it possible for us to know Him and for us to become lovable in His eyes, the understanding which results is hardly our own. All we are bringing to this equation is an honest effort.

Those who carefully observe the Towrah’s Guidance come to…

“Choose to be confident in and trust, relying upon (batach ‘el – be sure of, confide in, and depend upon (qal imperative – under the auspices of freewill, choose to actually, literally, and genuinely trust)), Yahowah ( – Yahowah written as directed by His towrah | teaching) with all your heart and your every decision (ba kol leb 555‘atah – with the full capacity of your thinking and in your most comprehensive judgment).

And (wa) do not lean (‘al sha’an – do not rest, settle, depend, or rely) upon (‘el) your understanding or discretion (bynah ‘atah – your wisdom and insights).” (Mashal / Word Pictures / Proverb 3:5)

By infusing His revelations with prophetic pronouncements, Yahowah has not only demonstrated that we can trust Him, but also that we can rely upon His testimony. The more we know, the more confident we become.

Further, so long as our understanding of God and our world are derived from Yahowah’s Towrah, we are properly positioned to engage in the Covenant and capitalize upon His Invitations. But the moment we start believing political, religious, patriotic, or conspiratorial propaganda, we are in serious trouble. Garbage in, garbage out.

In context, this statement is particularly troublesome to Christians, religious Jews, and Muslims. In spite of the obvious contradictions pervasive in their faiths, particularly when compared to the Towrah, they continue to believe, sweeping God’s indictments under the rug with a callous: “That isn’t what it means to me.” But, according to Yahowah, relying upon personal opinions is counterproductive.

The principal choice which underlies the whole of the Towrah and its Covenant Relationship is this: are you going to trust God or man; Yahowah or yourself? Those who improperly value the Towrah almost universally choose to rely upon themselves, religion, or politics, while some fall for conspiracy theories.

Also, please note: the path to God is through “batach – trust and reliance.” And this comes from “towb sekel – 556proper and beneficial understanding.” God cannot be found through faith or belief. To be associated with God, you must first come to know God. And that cannot be achieved without observing the Towrah.

Therefore…

“In (ba) all (kol) your ways (derek ‘atah – your paths and journeys through life), you should choose to know, genuinely acknowledge, and actually understand Him (yada’ huw’ – you should elect to become aware of and recognize Him (qal imperative)).

Then, He (wa huw’), Himself, will consider your conduct to be right (‘orah yasar ‘atah – He will cause your journey and path through life, even your destiny in life, to be right, straightforward, on the level, and in full compliance with His standard).” (Mashal / Word Pictures / Proverb 3:6)

For us to be yasar | considered right with God, we must come to yada’ huw’ | know Him, understand Him, and acknowledge Him. This means that the ‘orah | way to Yahowah is through words observed with our eyes, heard with our ears, and processed in our minds. There is no reason to believe when we can know. And there is no excuse for not knowing when the evidence is in writing, widely available, accurately translated, clearly explained, and proven valid through prophecy.

The path to God is not through religion, good deeds, prayer, a good heart, charity, being kosher, evangelism, church membership, or jihad. The door to Heaven is opened with yada’ Yahowah.

Hebrew offers a number of words to convey the related concepts of knowing and understanding. Yada’ is the most relational of them. To yada’ Yahowah is to know God personally, to recognize Him and acknowledge Him. To 557yada’ Yahowah is to appreciate what God is offering and expects in return.

In this statement, yada’ | knowing is actionable as a verb. It was written using the qal stem which affirms that, within the context of the relationship, our knowledge must be real, our understanding must be accurate and literal, and our acceptance must be genuine. There is no room for illusions or delusions here. In addition, yada’ was scribed in the imperative mood. This conveys an instruction we are encouraged to accept of our own volition. Unlike religion, there is no compulsion with God. We choose to associate with Him of our own accord.

When we turn our attention to “yasar – considered right, straightforward, on the level, and in full compliance with His standard,” we can’t help but notice that, while we are at liberty to accept or decline the opportunity to yada’ Yahowah, there is an acceptable standard and correct way to advance in the right direction. We are, therefore, free to walk to Him along the path provided by the Miqra’ey, but we are not provided options on the path. There is only one correct way to God. We can journey to Him along it, walk in a different direction, or allow ourselves to be crippled by religion, but we cannot alter the course Yahowah has set. Our opinions in this regard, and even the collective beliefs of many, do not matter.

Yasar was presented using the piel stem and imperfect conjugation. The piel stem, as the voice of relationships, tells us that it is Yahowah’s influence upon us which makes us appear perfect. While the imperfect conjugation acknowledges that we are consistently seen as correct, even that there will be unfolding and ongoing benefits of God continuing to consider our conduct to be compliant with His Towrah | Instructions.

Thus far, this Mashal / Word Pictures has been presented as: “if you follow My advice as it is found in the 558Towrah then you can rely on all of its promises.” Reinforcing the fact that Yahowah’s favorable view of His children is not based upon what they know but upon whom they rely, we read:

“You should not become (‘al hayah – you should not make a habit of your option to being (qal imperfect jussive)) learned and wise, especially cunning, clever, and shrewd (chakam – a sage or diviner, someone who is pious and imparts information or instruction) from your own perspective (ba ‘ayn ‘atah – in your own eyes).

Choose to actually respect (yare’ ‘eth – demonstrate a high regard for, honoring and admiring, even revering (qal imperative)) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence).

And (wa) you should choose to turn away from (suwr min – under the auspices of freewill, decide to remove yourself from, turn aside and withdraw from (qal imperative – of your own accord, actually, genuinely, literally, and relationally refuse and remove)) that which is improper, immoral, corrupting, and wrong (ra’ – that which is adversarial and afflicting, inferior and injurious, of no value and contemptible, annoying and objectionable, displeasing and harmful, incorrect and invalid, bad to the extent of being evil, troubling and disadvantageous, vexing and malignant, common among neighbors, loudmouthed fellow citizens hyping their message, comrades, and those with whom you associate and whose voice is shrill).” (Mashal / Word Pictures / Proverb 3:7)

Yahowah’s advice to His Son, Dowd, and thus to all of His children, is first and foremost: be mindful of His Towrah | Guidance. He wants us to observe and accept His mitswah | comprising the instructive conditions of His Covenant so that they are incorporated into our lives. He told us that doing so would bring the contentment and 559satisfaction that our lives would otherwise lack, leading to our reconciliation.

As God’s children, we are encouraged to become steadfast in our devotion to the relationship, demonstrating a sense of integrity, and being both honest and trustworthy. When our decisions and speech are influenced by the truth, and it affects our thinking and judgment, God reciprocates, favoring us in return. This is the path to intelligent thinking, useful insights, and understanding – all of which are pleasing from God’s perspective. It also affords us a degree of confidence which is appealing in the eyes of men.

Given the opportunity to rely upon the Towrah | Instructions He has provided, Yahowah asks His children to avoid leaning upon our own understanding. Instead, we benefit when we choose to know and acknowledge Him, because by so doing, we become right with God.

Then, reemphasizing the fact that the source of our information matters, Yahowah tells Dowd, perhaps the brightest man who ever lived, to avoid being cunning, clever, or shrewd and acting as if he were a sage. God wants us to view Him and the world around us, even ourselves, from His perspective rather than that of human societies, institutions, and civilizations. And it is ultimately our attitude toward Yahowah and His Towrah which determines whether we are right or wrong.

Chakam speaks not just of wisdom but of those who, under the guise of religion, politics, or academia, convey information which is humanly derived. This is something from which He is asking us to disassociate. Elucidating us further in conjunction with avoiding the clever and conniving, suwr | to reject was offered in the qal imperative, providing us with the opportunity to make an important distinction between the ways of man and God.

Ra’ is synonymous with religion. It describes institutional, not individual, impropriety. Every amplified 560definition provided within the translation applies, making ra’ the corrupting and contemptible voice of the most outspoken Israelis – which are the rabbis. They are being portrayed as immoral, incorrect, and injurious. In a word, the religious are wrong. The rabbinic message is objectionable to God and disadvantageous to the people. Moreover, the sages are an internal malignancy, afflicting the people as members of the community.

In this regard, ra’ is not only the Hebrew word to describe widespread and pervasive evil, it means neighbor, fellow countryman, loudmouthed, and shrill. Of all of the adversaries Yisra’el has endured, none have been as debilitating and vexing as the rabbis.

Speaking of the religious, clerics are motivated to translate yare’ as “fear” because they have sought to establish themselves and their institutions as the means to avoid God’s wrath. Fear is an exceptionally effective, albeit sinister, means of controlling and manipulating the masses. However, rendering yare’ as fear never works in the context of God being our Heavenly Father – which is His role in this Mashal / Proverb. The concept being presented here is that, rather than think we have all of the answers, we should “yare’ – demonstrate a high regard for, respect, and even admire” Yahowah and His answers as they are provided in His Towrah | Teaching.

According to our Heavenly Father, if we distance ourselves from the influence of man…

“This will exist as (hayah – this decision regarding your existence will have a genuine and ongoing influence on (qal imperfect jussive)) healing and restorative (riph’uwth – invigorating and curative), serving as your umbilical cord (la shor ‘atah – your life-sustaining connection as a child to your mother), nourishing and refreshing (wa shiquwy – revitalizing) your very essence (la ‘etsem ‘atah – your body and bones, your backbone and 561substance, addressing that which is essential to your very existence).” (Mashal / Word Pictures / Proverb 3:8)

On four occasions during His Invitations to be Called Out and Meet, especially during the two most essential days – Matsah | UnYeasted Bread and Kipurym | Reconciliations, as well as on Bikuwrym and Shabuw’ah – Yahowah calls them “‘etsem – essential and substantive.” The most vital of these Miqra’ey are healing and restorative – and most certainly life-sustaining. They are essential to our very existence.

“You should choose to value and honor (kabed ‘eth – you should show respect for and demonstrate that you appreciate the significance of (piel imperative)) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) out of your abundance (min hown ‘atah – from riches and wealth of great substance; from huwn – that which is readily available, easy to provide, and of little overall significance) and (wa) from (min) the firstfruit (re’shyth – the initial and beginning) of all (kol) your harvest (tabuw’ah ‘atah – your produce, yield, and crop (singular)).” (Mashal / Word Pictures / Proverb 3:9)

There are three insights which can be gleaned from this statement. First, as our Father, Yahowah would appreciate the respect the role deserves. And in this regard, kabed is the operative word of the Second Instruction on the Second Tablet. It reads: “Choose to carefully consider, view as worthy, enormously valuable and significant, honoring (kabed) accordingly, the symbolism of (‘eth) your Father (‘ab ‘atah) and (wa) that which is represented by (‘eth) your Mother (‘em) for the purpose of (la ma’an) lengthening and prolonging (‘arak) your days (yowm) upon the (‘al) earth (‘adamah) which, as a benefit of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), 562has given to you (nathan la ‘atah).” (Shemowth / Exodus 20:12) Therefore, by comparing these statements, we find Yahowah identifying the Father and, therefore, also the Mother whom we are encouraged to “honor and respect.”

Second, God is not asking very much of us. Our contribution is out of our abundance and represents an otherwise insignificant portion of what we have been given. And in this context, it cannot be money. So, since the things Yahowah has offered to us in this Mashal include an extension of life, love and mercy, and greater understanding, we would be wise to reciprocate. We can invest some of our remaining time as mortals serving God and His people, loving them enough to share the many insights we have gleaned from the Towrah with them.

Third, firstfruits is synonymous with Bikuwrym, the Miqra’ following Matsah where the attendees are adopted into Yahowah’s Covenant Family. We should, therefore, offer our sons and daughters to Yah, promising to raise them so that they will choose Him.

Relatively few of us are farmers, and fewer still are shepherds, rendering a literal interpretation of this concluding statement irrelevant for most. But when we view it from the perspective of Firstborn Children, we can more readily appreciate what God is requesting.

In a nonagrarian society, this too is symbolic – not unlike the previous references to etching the tablets of our heart and being nourished through our umbilical cord…

“Then (wa), your barns and storehouses (‘asam ‘atah – your storage places for agricultural crops) will be filled (male’) to overflowing (saba’ – to an overwhelming abundance and to complete and total satisfaction). And (wa) your wine press and vats (yeqeb – reservoirs) will surge and burst forth (parats) with new wine (thyrowsh – with freshly pressed and recently fermented sweet wine; 563from yarash – as an inheritance).” (Mashal / Word Pictures / Proverb 3:10)

Saba’, which was translated as “to overflowing,” speaks of an “abundance which is totally satisfying” and of a “fulfillment which is complete.” I share this because saba’ is related to “shaba’ – the oath and promise of seven” and the Shabat.

The seven Invitations to be Called Out and Meet represent our Heavenly Father’s promise, His sworn oath, over the course of these seven days to make us immortal and perfect, adopting, enriching, and empowering His children. It is an oath He has and will continue to satisfy.

Throughout this Mashal / Word Pictures, our Heavenly Father has been speaking to Dowd, His Firstborn and beloved Son, and also to every Covenant Member…

“My child (ben ‘any – My son, addressing Dowd specifically and the Covenant family generally), do not refuse or reject (‘al ma’as – do not avoid an association with or disdain) Yahowah’s (Yahowah – written as directed by His towrah) correction or discipline (muwsar – admonition, teaching, and instruction, encouragement to be moral and exhibit self-control).

And do not show an aversion toward or dread (‘al quwts – do not fear or become overly distressed and grieved over) His rational discourse or refutations (ba towkechath huw’ – His thoughtful arguments and reasoning, His criticisms of the crimes which have been committed, or His proof statements, or even chiding) (Mashal / Word Pictures 3:11) because, indeed (ky), for the benefit of the relationship, the one whom (‘eth ‘asher) Yahowah (YaHoWaH) loves (‘ahab – has a close, friendly, familial, and affectionate relationship with, both likes and desires, even cherishes), He reasons with, corrects, and convinces, ultimately demonstrating their validity (yakach – He justifies by presenting a case on their 564behalf, proving that they are right, acquitting them of all charges, vindicating them) in the manner of a Father (wa ka ‘ab) with a son (‘eth ben) whom He enjoys, favors, and values (ratsah – whom He has selected, accepted, and delights in, showing that He is pleased with him and even agrees with him).” (Mashal / Word Pictures / Proverb 3:12)

My preferred way to view Yahowah is as Dad, my beloved Father. We are comfortable spending quality time together, sharing ideas, growing and exploring together. He is my friend and companion, my teacher and guide, my protector too. He is inspiring and uplifting, a joy to be around, enlightening and enriching. I have devoted my life to working for Him and He is clearly appreciative even though I gain far more than I could possibly contribute.

I share this to say that I love these Father and Son chats which comprise the Mashal / Proverbs. I feel right at Home. Dowd is my brother, Moseh my uncle, and Yisra’el my family.

I have been corrected many times – the last of which led to the complete retranslation and rewriting of the 30 books which comprise Yada Yahowah. And what a thrill it has been. So, I concur with this advice: we should embrace and accept, even encourage, Yahowah’s corrections, such that His teaching is accurately reflected in our own. In addition, being disciplined is important, especially when translating and sharing the Word of God. And make no mistake, a degree of self-control has been needed to do this as long as we have worked together.

Likewise, I have come to appreciate Yahowah’s arguments and reasoning, even His criticisms and chiding. Because ultimately, what could be better than to have been chosen by God, to be loved by God, to be cherished by Dad? And what’s particularly reassuring is that as much as I love Yah, enjoy His company, and value our relationship, He is pleased with me as His son.

565This Mashal / Word Pictures from our Heavenly Father is so profoundly instructive and reassuring, I’d like to present it in its entirety and without interruption.

“My son (ben ‘any), do not ignore, overlook, or forget, ceasing to be mindful of (‘al shakah) My Towrah | Teaching and Guidance (Towrah ‘any). And (wa) maintain and observe (natsar) My mitswah | the instructive conditions regarding what I am offering and expect in return (mitswah ‘any) in your heart to influence your thinking and inclinations (leb ‘atah). (Mashal / Word Pictures 3:1)

Indeed (ky), longer days (‘orek yowmym) and years of life (wa shanah chayym), they will increase for you (yasaph la ‘atah) in addition to (wa) contentment and satisfaction (shalowm). (Mashal / Word Pictures 3:2)

Loyal love and genuine mercy, especially a steadfast devotion to the relationship (chesed) in conjunction with (wa) being honest, demonstrating integrity, and being reliable (‘emeth) do not allow to depart from you (‘al ‘azab ‘atah).

Choose to fasten them (qashar hem) upon your necks (‘al gargarowth ‘atah). Choose to inscribe them (kathab hem) upon the tablet (‘al luwach) of your heart to influence your thinking and judgment (leb ‘atah). (Mashal / Word Pictures 3:3)

Then (wa), you will discover and obtain (masa’) mercy and acceptance (chen) in addition to (wa) good judgment, useful understanding, productive insights, and the capacity for intelligent thinking (sekel towb) in the eyes (ba ‘ayn) of Almighty God (‘elohym) and mankind (wa ‘adam). (Mashal / Word Pictures 3:4)

Choose to be confident in and trust, relying upon (batach ‘el), Yahowah (Yahowah) with all your heart and your every decision (ba kol leb ‘atah).

566And (wa) do not lean (‘al sha’an) upon (‘el) your own understanding or discretion (bynah ‘atah). (Mashal / Word Pictures 3:5)

In (ba) all (kol) your ways (derek ‘atah), you should choose to know, genuinely acknowledge, and actually understand Him (yada’ huw’). Then, He (wa huw’), Himself, will consider your conduct to be right (‘orah yasar ‘atah). (Mashal / Word Pictures 3:6)

You should not become (‘al hayah) learned and wise, especially cunning, clever, and shrewd (chakam) from your own perspective (ba ‘ayn ‘atah).

Choose to actually respect (yare’ ‘eth) Yahowah (Yahowah). And therefore (wa), you should choose to turn away from (suwr min) that which is improper, immoral, corrupting, and wrong, especially the annoying and disadvantageous advice of fellow countrymen (ra’). (Mashal / Word Pictures 3:7)

This will exist as (hayah) healing and restorative (riph’uwth), serving as your umbilical cord (la shor ‘atah), nourishing and refreshing (wa shiquwy) your very essence (la ‘etsem ‘atah). (Mashal / Word Pictures 3:8)

You should choose to value and honor (kabed ‘eth) Yahowah (Yahowah) out of your abundance (min hown ‘atah) and (wa) from (min) the firstfruit (re’shyth) of all (kol) your harvest (tabuw’ah ‘atah). (Mashal / Word Pictures 3:9)

Then (wa), your storehouses (‘asam ‘atah) will be filled (male’) to overflowing (saba’). And (wa) your wine press and vats (yeqeb) will surge and burst forth (parats) with new wine (thyrowsh). (Mashal / Word Pictures 3:10)

My child (ben ‘any), do not refuse or reject (‘al ma’as) Yahowah’s (Yahowah) correction or discipline, 567His teaching and instruction, or His encouragement to be moral and exhibit self-control (muwsar).

And do not show an aversion toward or be distressed over (‘al quwts) His rational discourse or refutations, His thoughtful arguments and reasoning, His criticisms of the crimes which have been committed, or His proof statements, even His chiding (ba towkechath huw’) (Mashal / Word Pictures 3:11) because, indeed (ky), for the benefit of the relationship, the one whom (‘eth ‘asher) Yahowah (YaHoWaH) loves (‘ahab), He reasons with, He corrects and convinces, ultimately demonstrating his validity and proving that he is right (yakach) in the manner of a Father (wa ka ‘ab) with a son (‘eth ben) whom He enjoys, favors, and values, and whom He has selected, accepted, and delights in, showing that He is pleased with him and even agrees with him (ratsah).” (Mashal / Word Pictures / Proverb 3:12)

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