568An Introduction to God
Mitswah
…Instructions
10
Laqach | Teaching & Instruction
Learning…
The previous Mashal / Word Picture featured Yahowah speaking in first person as a Father to His son, Dowd | David, and to us, His children, about the importance of understanding and accepting His Towrah | Guidance. His ongoing advice is advanced in the next Proverb which was written for all of us. It begins…
“You all should choose to actually listen (shama’ – of your own freewill you all should genuinely elect to pay attention and hear this (qal imperative – literal interpretation under the auspices of freewill)), children (ben – sons), to the truthful teaching and correct instruction (muwsar – to the principled axiom and disciplined approach to life, the warning, correction, education, and exhortation; from yasar – to provide instruction which corrects) of the Father (‘ab).
And (wa) of your own volition pay attention (qashab – you all should choose to attend the meetings and be attentive, to listen, process the information, consider it, recognize that it is accurate, and accept it, then respond appropriately (hifil imperative – the subject, the Father, empowers and enables the object, His children, to engage in this process as if they were like Him so long as they choose this course of action)) so as to become familiar with and to know (la yada’ – to become aware of and acknowledge, to observe and recognize, to consider and understand (qal infinitive – genuinely, demonstrably, intensely, and consistently strive to appreciate)) what it 569means to understand (bynah – how to deduce the intended meaning from a given revelation by making the proper connections, to recognize how to distinguish between right and wrong, how to become discerning and discriminating by exercising good judgment, the ability to be perceptive and insightful through observation, consideration, and contemplation, so as to be intelligent, thereby benefiting from the capacity to separate fact and fiction; from byn – to make reasoned connections and associations which lead to understanding).” (Mashal / Word Pictures / Proverb 4:1)
Most of the Proverbs, if not all, were composed by Yahowah’s most beloved son, Dowd | David. They contain parental advice from Yahowah as our Heavenly Father and the Ruwach Qodesh as our Spiritual Mother. They comprise an often neglected and yet essential aspect of God’s teaching and guidance.
All good things begin when we take the time to hear what Yahowah has to say. It is one of the many things the rabbis get wrong. They seek to stupefy the faithful by telling them to recite useless prayers to their G-d filled with verbiage which Yahowah finds annoying and offensive. Instead, they would actually learn something and please God by listening to Him.
The six words following shama’ | listen are jewels. Muwsar provides a principled and disciplined approach to life through proper instruction and sound teaching. It speaks of the proper way to raise a child, helping them to grow into a moral and productive adult. With muwsar, we receive the full spectrum of parental counsel, from education and exhortation to correction and reproof.
‘Ab is Yahowah’s preferred role in our lives. We know this because it is how God defines Himself when addressing His favorite relationship, which was with Dowd | David, His Chosen and Beloved. When we perceive 570Yahowah as our Father, as did His son, His Towrah naturally becomes a Father’s Guidance and Instruction and His Beryth becomes our Family. When we behold God as our Father, we no longer fear Him and are comfortable approaching Him, coming to appreciate, respect, and love Him.
To qashab is to pay attention. But it also tells us that we should be mindful to attend the meetings that Yahowah has established and then be attentive regarding their purpose. When we are qashab, we listen to what God has to say, process the implication of that information, consider it carefully, recognize that it is accurate, and accept it. This puts us in the proper position to respond appropriately.
Yada’ has been our constant companion along this journey. To yada’ is to recognize and acknowledge Yahowah as our Father. To yada’ is to know Yahowah and appreciate what He is offering and asking in return.
Byn and bynah, as verb and noun, represent the next step beyond knowing and lead to the most valuable commodity in the universe – understanding. It is by being discerning and discriminating, circumspect and perceptive, intelligent and contemplative, that we can determine what is right and wrong, filtering fact from fiction, to ascertain what is of God and beneficial and what is of man and degrading. This transition from knowing to understanding is depicted within the verbal root, whereby byn speaks of properly associating things with their common denominators, then making the connections which facilitate a proper interpretation of the instructions God has provided.
Yahowah is providing the information we need to know to be adopted into His Covenant Family. He is, therefore, making faith irrelevant. Moreover, Yahowah is outlining the means to this highly desirable state, which begins with us choosing to listen to our Heavenly Father’s 571teaching and instruction. The next step is to pay attention, to process the information, to accept what He is conveying, and then respond appropriately.
“For indeed (ky – this is important, trustworthy, and reliable), good, beneficial, and valuable (towb – moral and proper, favorable and functional, beautiful and pleasing, enjoyable and productive, helpful and healing, useful and appropriate, mutually agreeable and prosperous, suitable to achieve the specified and desired result) teaching and instruction (laqach – persuasive words which are empowering and evoke change, information which provides insights and leads to comprehension, powerful teaching through instructive discourse that can be received in your hand, grasped hold of, and accepted) I have given for you to approach (nathan la ‘atah – I have actually produced, provided, and bestowed to you as a gift, placing before you, permitting and allowing you to draw near (qal perfect)).
My Towrah (Towrah ‘any – My source of teaching, guidance, direction, and instruction; from tow – My signed, written, and enduring, towrah – way of treating people, tuwr – offering the means to explore, find, and choose, yarah – the source from which My instruction, teaching, guidance, and direction flow, tuwb – providing answers to facilitate restoration and return, to that which is towb – good, pleasing, beneficial, healing, and right, so as to endure, tohorah – purifying and cleansing, towr – provide an opportunity to change your thinking, attitude, and direction) you should not ever forsake, neglect, or reject (‘al ‘azab – without it you will be forsaken, neglected, rejected, abandoned, separated, and left behind, remaining unrestored (qal imperfect jussive – literal expression of ongoing and negative consequences)).” (Mashal / Word Pictures / Proverb 4:2)
Simple, direct, abundantly clear, and yet devastating. With a single pronouncement, Yahowah destroyed the 572credibility of the Talmud and New Testament, Judaism and Christianity. His Towrah is being unequivocally equated to laqach | teaching! The Towrah, therefore, is God’s source of Teaching and Instruction from which we can learn and not a set of laws to obey.
Moreover, with the appropriate teaching provided within the Towrah, we are afforded the opportunity to approach Yahowah. That makes God’s Teaching exceedingly valuable.
Since there are hundreds of parchment scrolls which confirm that the text of the Towrah has been accurately maintained dating as far back as 300 BCE, since the testimony contained in these extant manuscripts can be shown to have accurately predicted events that subsequently transpired as foretold, since we now know that the Towrah is unlike any other ancient book and is scientifically and historically accurate, why is it so poorly received? Why, since it is certain that God inspired the words we have been reading, do so few capitalize upon His counsel? Why look elsewhere? And yet, that is exactly what Jews, Christians, and Muslims have done with their preference for books which offer nothing of value and are readily disproven.
This next statement is addressing Dowd. Not only did the Set-Apart Spirit descend upon him, Yahowah undeniably confirmed that Dowd was His Son and that He was Dowd’s Father. And since this was written in first person, we have proof of authorship.
“Indeed (ky – this is important, reliable, and true and thus worth emphasizing), I have been (hayah – I am and exist as (qal perfect – at this time I actually exist as)) a Son (ben) to my kind and responsive Father (la ‘ad ‘any rak – on behalf of my compassionate and tenderhearted Father) and (wa) a unique and special child (yachyd – the foremost and precious son) in my Mother’s presence (la 573paneh ‘em ‘any – as a result of my Mother’s appearance).” (Mashal / Word Pictures / Proverb 4:3)
Dowd | David is the one individual with whom Yahowah proclaims a Father and Son relationship on numerous occasions. And during their first moments together, as Dowd was being anointed Mashyach | Messiah on Yahowah’s instructions, the Ruwach Qodesh | Set-Apart Spirit, the Maternal Manifestation of God’s presence, came upon him. And therefore, Dowd is being portrayed as an exemplar of the Covenant – demonstrating the kind of relationship we can achieve with our Heavenly Father and Spiritual Mother.
In that the text leaves no doubt that Yahowah is being portrayed as the Father figure in these Mashal / Word Pictures, the Ruwach Qodesh is the only viable option for the Mother. She is the Mala’kah | Spiritual Counselor of the Shabat and the ‘ishah | feminine manifestation of God’s fiery light during the Miqra’ey.
The verb upon which Towrah is predicated, “yarah – to teach and guide,” appears next. This provides yet another affirmation that Towrah should be translated as “Teaching and Guidance” not Law. It reinforces the realization that “shama’ – listening to” “muwsar – truthful teaching and correct instruction” is what leads to “yada’ – knowledge.” And we have learned that “qashab – paying attention” results in “bynah – understanding.” And we realize that the “towb – valuable and beneficial” “laqach – teaching and instruction” contained in our Heavenly Father’s Towrah serves as God’s ultimate “nathan – gift” to His Children which “should never be annulled or rejected.” Therefore, this is a consistent story.
“And so (wa), He will teach and guide me (yarah ‘any – He will become the source of my instruction and direction (hifil imperfect – the Father will consistently 574cause the son to teach like the Father with ongoing and unfolding implications)).
Therefore, He said to me (wa ‘amar la ‘any), ‘Accept, uphold, and retain (tamak – receive, grasp hold of, and capitalize upon (qal imperfect jussive – since “He” is third person, in the jussive this is the genuine and ongoing will of Yahowah for us to seize upon)) My Words (dabarym ‘any – My statements and message, My account of things and matters which pertain to My testimony) upon your heart to facilitate good judgment (leb ‘atah – to encourage rational thinking, quality decisions, and sound motives).
You should choose to focus upon and observe, closely examining and carefully considering (shamar – elect of your own freewill to investigate, scrutinize, and contemplate (qal imperative – conveying a statement which is subject to the freewill of the person being spoken to within the context of a genuine relationship concerning a literal interpretation of)), My instructive conditions regarding what I am offering and expect in return (mitswah ‘any – the authoritative directions and written instructions which comprise the terms of My relationship agreement; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message and enjoining it by shouting out the instructions and directions regarding what has been commissioned) and (wa – thereby in addition also) live (chayah – be restored to life, enjoying continuous and sustained growth while remaining alive (qal imperative – denoting a literal interpretation of a relationship which is subject to the freewill and life of the person being addressed)).” (Mashal / Word Pictures / Proverb 4:4)
Dowd, as the Son of God, “tamak – accepted, trusted, and upheld” the Towrah. He was Towrah “shamar – observant,” setting an example we should follow. Beyond pleasing God and positioning ourselves to be useful to 575Him, Yahowah’s Towrah | Guidance leads to eternal life. And since knowing is the result of observing, we must first come to recognize God before we can live with Him. Further, since the Beryth | Covenant and Miqra’ey | Invitations are the means to eternal life, the mitswah represent the instructive conditions we must accept to benefit from them.
Speaking to His beloved son, and to us through Him, our Heavenly Father encouraged us to exercise our uniquely human capacity to think rationally…
“You should choose to develop (qanah – genuinely seek to conceive and bring forth, choosing to cultivate and advance (qal imperative)) the capacity to think rationally (chakmah – to be logical, disciplined in your study techniques and analysis, deploying the expertise and aptitude to pursue intellectual challenges) and then cultivate and advance (wa qanah – use this to obtain and gain, choosing to acquire, and develop (qal imperative)) understanding (bynah – the means to ascertain the intended meaning which can be deduced from what is revealed and observed by making the proper connections to perceive valuable insights, recognizing how to distinguish between right and wrong, becoming discerning and discriminating by exercising good judgment, demonstrating the ability to be perceptive through close examination and careful consideration, engaging in disciplined contemplation so as to be intelligent), never overlooking (‘al shakah – not continually losing sight of the significance by failing to be mindful, improperly responding to, or ceasing to be attentive and caring about (qal imperfect jussive)) nor turning away from (wa ‘al natah min – neither extending so far as to stretch out and bend, nor pervert, conspiring to turn away from by setting aside (qal imperfect jussive)) the words (‘emer – the trustworthy and reliable sayings, promises and proclamations; from ‘amar – to say) I have spoken (peh 576‘any – of My mouth, serving as a metaphor for communication and speech and, thus: the words I have spoken).” (Mashal / Word Pictures / Proverb 4:5)
To the degree I am able, perhaps even to the very edge of what we can process, my goal has been to do as Yahowah asked of His son. This is the essence of Yada Yahowah, where the underlying current has always been that we can and should think our way to God.
Ours is a journey beyond the 3rd dimension through words, space, and time. It can only be conducted using a disciplined, thorough, and systematic approach to what we are investigating, followed by a resolutely rational evaluation of the discoveries along the way. Our facts must be properly sourced, accurate, and verifiable. Our perspective must be correct and our vision clear so that we can make the proper connections to logically interpret and comprehend the Towrah and Prophets as these texts were inspired and conveyed by Yahowah.
This is the most empowering and enriching, especially enlightening, liberating and invigorating undertaking any individual can aspire to accomplish. Done correctly, it leads to knowing Yahowah, to understanding what He is offering and expects in return. It not only results in understanding, which is the single most valuable commodity in the universe, this approach leads to and opens Heaven’s Door.
Whether this is the first or twenty-first book in this series that you have read, they are all written the same way and lead to the same place. And whether you are five hundred pages into your study or fifteen thousand, you would not be here enduring this level of scrutiny without an overwhelming desire to know Yahowah, to develop a relationship with Him, and then engage with Him by contributing in ways God deems pleasing and productive.
577From where we currently reside, the distance across the universe to Shamaym | Heaven is infinitely greater than the radius of over 40 billion light-years which must be traversed. We must also navigate the 4th, 5th, and 6th dimensions in our approach through time and space to the great expanse and beauty of the 7 dimensions of the spiritual realm. And yet, it is all as close as these words.
God is requesting a very high degree of intellectual integrity from us, along with the will to be rational and reasonable. Yahowah is also encouraging us to conduct a thorough investigation of the evidence He has provided. His approach is the opposite of that which dominates our culture and serves as a refutation of the tweets and posts of social media. It is also the antithesis of religion and politics. Belief systems corrupt our vision while civilization has inverted our perspective. These things must be eschewed for us to progress to the very heart of Yah. And that is by design.
Along this journey, I have developed an intellectual appreciation for Dowd, the author and beneficiary of this Mashal, as well as for Moseh – the man Yahowah chose to liberate His Family and reveal His Teaching. More than any among us, they did as Yahowah requested and we are reading the result – benefiting from their intellect and inspired insights.
There were some fascinating nuances in God’s statement which we should consider before pressing on. The operative verb is qanah. It is translated as “create and bring forth, conceiving and cultivating” the capacity to think rationally. Similarly, it means to “develop and advance” the ability to deduce meaningful insights. However, qanah can suggest that this cognitive ability can be “acquired” rather than conceived, and “obtained” instead of created.
578With these options before us, I think that God is encouraging His son to develop and hone this skill and then cultivate it within others. When the Covenant Family grows in understanding, there will be a proliferation of insights. Should I be correct in this interpretation, then we have been afforded the opportunity to contribute to what can be known about God in the hope that we will share what we learn.
Rational rhetoric has become an endangered species. Facts have become largely irrelevant, and logic is of no concern to those on the right or left, the religious or political. No amount of evidence or reason is sufficient to dissuade those in either camp. The touted superiority of socialism is as easily undermined as the tenets of religious faith are disproven. And yet, absolute and irrefutable proof that they are wrong will not faze the progressive libertard (the idiomatic perfect of libtard), ardent believer, or irrational conspiratorialist.
Nonetheless, for our own edification and the education of others, Yahowah wants His Family to develop and advance chakmah | the capacity to think rationally. God would have us be logical not faithful. He is encouraging us to be chakmah | disciplined in our study and analysis because the more we know and comprehend, the closer we will become and the more He can accomplish with us. When we are correct about God, we can help others find the right path home.
Yahowah equipped humans with tremendous input devices, a marvelous memory, and a lightning-fast processor. Then He gave us a neshamah | conscience so that our programming would be moral, logical, and edifying. But for this marvelous ensemble of eyes, ears, neurons, brain, and conscience to function as designed, two things must occur. First, we must use them, or they will become as useless as a brain is to a conspiratorialist, a liberal, or the religious. And second, our thinking and 579conclusions can be no better than the data being inputted. That is to say, when it comes to the things of God, there is only one credible resource: the Towrah and Prophets. We ‘al shakah | should never lose sight of the significance of or ‘al natah min | turn away from the ‘emer | words Yahowah has spoken to us.
My wife, Leah, a Jewess, is part of the Covenant today because of her quest to discover why God appeared to display feminine characteristics. From an online search, she noted that I had written about the Ruwach Qodesh | Set-Apart Spirit as our Spiritual Mother – portraying the maternal aspects of Yahowah’s nature. That one answer led to many, and after several weeks of voracious reading, she dashed off an email, curious as to why a gowy was so immersed in her people’s words. Or more to the point, she wanted to know why her people had fallen asleep on the job. And worse, why were the rabbis lying?
While on the subject of the role of women, you may be surprised to learn that, since the emergence of the first rabbis in the 2nd century CE, and the subsequent birth of misogynist Judaism, women have been banned from reading and studying the Towrah. The earliest mention of this ban on Towrah study by women occurs in Sifrei Devarim 46: “And you shall teach your sons and not your daughters.” Upping the ante, Eliezer ben Hyrcanus, in the early 2nd century CE, expressed his religious opposition to women’s Towrah study: “Anyone who teaches his daughter Torah teaches her tiflut | to be lewd.” (BT Sotah 21b) To appreciate just how hateful this rabbi was toward women, tiflut is defined as “sexual licentiousness, promiscuity, and lewdness.” It was, therefore, feared that a woman would discover how to outwit her husband and cheat on him as he was doing to her. Justifying this prohibition on women learning the Towrah, the Rambam explained that “the learning itself is considered blemished, 580an unnecessary thing.” (Rambam on the Mishnah: Vanity and nonsense from Mishnah Sotah 3:4).
The Jerusalem Talmud further elucidates the jaundiced opinion of the Tanna | Great Religious Sage, Eliezer ben Hyrcanus (the Wolf): “Women’s wisdom is solely in the spindle.” He added, “The words of the Torah should be burned rather than entrusted to women.” (JT Sotah 3:4, 19a).
In that the life of a rabbi, and thus the substance of the Talmud, is consumed with them citing and interpreting the words of other rabbis, be aware that Rabbi Eliezer’s misogynist opinion has influenced all subsequent generations of Jews. In the Babylonian Talmud, Rabbi Abbahu, playing his role, explained: “What did Rabbi Eliezer mean? It is written: ‘I, Wisdom, live with Prudence’ (Proverbs 8:12), since when wisdom enters a human being, so does shrewdness.” (BT Sotah 21a) His point was that Towrah study for women would increase their deviousness such that they would exploit it to conceal their infidelity from their husbands.
And just when you thought that these numbskulls parading as sages couldn’t get any worse, let it be known that they continued to degrade women for the next 1,500 years. For example, Rabbi Nissim ben Jacob ben Nissim of Kairouan (circa 990–1062), in Hibbur Yafeh me-ha-Yeshu’ah (Ferrara, 1557), combines the prohibition of Towrah study by women with accusations of sorcery. Like many other rabbis, he accepts the opinions of Rabbi Eliezer and Rabbi Abbahu as “the opinions of the sages,” not as those of individuals. And that is to say, in Judaism, the incoherent droolings of the rabbis are viewed as equal to, if not superior to, the word of God.
Maimonides (the Rambam, Moses ben Maimon, circa 1138–1204), in Mishnah Torah, Torah Study 1:13, expresses the delusion: “a woman who has learned 581Torah…earns a reward, but not that of a man…because most women are not intellectually capable of study, but render words of Torah nonsense because of their ignorance.”
The delusional Kabbalist, Rabbi Joseph ben Ephraim Caro (circa 1488–1575 in Shulhan Arukh Yoreh De’ah 246:4), interpreted the Rambam’s position as defining every woman as “unworthy.” Therefore, in his opinion, the Towrah may not be taught to any woman because all women are unworthy individuals.
David ben Samuel ha-Levi (circa 1586–1667), the author of Turei Zahav, a commentary on the Shulhan Arukh, justified the distinction made between Oral and Written Torah by trashing Yahowah’s Towrah | Teaching in Dabarym / Deuteronomy 31:10–13, where all Yisra’el, men, women, and children are invited to listen to and learn from the Towrah. But not so according to Yahowah’s antagonist. The Jewish theologian would claim that the women who listened were only taught the simplest of things because that was all they were permitted to learn: “The way to intellectual sophistication and understanding was forbidden to them from the outset.”
But in reality, Yahowah said no such thing and, instead, inspired: “And so therefore (wa), Moseh (Mosheh) wrote, inscribing a permanent copy of (kathab) this, the one and only Towrah (‘eth ha Towrah ha zo’th) upon a scroll, documenting it in writing (‘al sepher). Then, he gave it as a gift to (wa nathan hy’ ‘el) the priests (ha kohen), the sons (ben) of Lowy (Lowy), those lifting up (ha nasa’) Yahowah’s (Yahowah) Ark (‘eth ‘arown) of the Covenant (Beryth), and to all (wa ‘el kol) of the elders (zaqen) of Yisra’el (Yisra’el). (Dabarym / Words 31:9)
And (wa) Moseh (Mosheh) provided instruction (tsawah) for them (‘eth hem), saying (la ‘amar), ‘At the 582conclusion of (min qets) seven (sheba’) years (shanah), during (ba) the Eternal Witnesses to the Appointed Meeting Times (Mow’ed) of the year (shanah) of freeing slaves and releasing debtors from all of their obligations (shamitah), during the Chag | Festival Feast (ba Chag) of Sukah | Shelters (ha Sukah), (Dabarym / Words 31:10) with (ba) the arrival (bow’) of all (kol) Yisra’el | Individuals who Engage and Endure with God (Yisra’el) appearing (ra’ah) before the presence of (‘eth paneh) Yahowah (Yahowah), your God (‘elohym ‘atah), in the place (ba ha maqowm) which (‘asher) He has actually and consistently chosen (bachar) for you to encounter, read, and recite (qara’) this Towrah | Teaching and Guidance (‘eth ha Towrah ha zo’th) in the presence of (neged) all (kol) Yisra’el (Yisra’el) so that they will hear it (ba ‘ozen hem). (Dabarym / Words 31:11)
Gather and assemble (qahal) the family (‘eth ha ‘am), the men (ha ‘iysh), the women (wa ha ‘ishah), and the children (wa ha tap), along with those among you from different ethnicities (wa ger ‘atah), who, as a result of the relationship (‘asher), are within your communities (ba sha’ar ‘atah) so that (la ma’an) they will actually and continually hear (shama’), and so that (wa la ma’an) they will learn and be properly guided (lamad). And so (wa), they will revere and respect (yare’ ‘eth) Yahowah (Yahowah), their God (‘elohym hem). Then (wa), they will be observant (shamar), thereby actively engaging in and demonstrably acting upon (la ‘asah) all (‘eth kol) of the words (dabar) of the Towrah | Source of Teaching and Guidance (ha Towrah ha zo’th). (Dabarym / Words 31:12)
How easy it would have been to read what Moseh wrote and then contrast it with what the rabbis claimed to demonstrate that they were lying and should not be trusted. Ah, but that was, after all, the intent of prohibiting women from reading the book they were perverting.
583Also interesting, while the rabbis want every Jewish man and boy to spend their waking hours devouring their Talmudic poison, they want to preclude them from having access to everything else. They want them kept like mushrooms, in the dark devouring manure. Currently, they have their panties in a bunch frantically trying to constrict all Haredim from internet access. They are seeking legislation which will continue to limit the capability of smartphones and computers to keep the religious in an off-grid ghetto of ignorance. A delegation of Ultra-Orthodox rabbis, members of the Councils of Torah Sages, and Yishiva | Seminary deans cajoled and then threatened Israel’s Ministry of Communications, begging the Director to leave the Haredi internet firewall intact such that only “Kosher” devices are allowed within their community. So terrified are the rabbis of losing control, they publicly announced that allowing Haredim access to the internet would be “worse than the Holocaust.” Religions like Judaism thrive on ignorance and die when exposed to reality.
Let it be known, the rabbis are manipulative and controlling, conniving and money-grubbing. They are evil and must be recognized as such for Jews to survive their maniacal and demeaning influence. Save yourself from them by turning to the actual Towrah | Teaching of Yahowah.
As a direct affront to the rabbis, the Ruwach Qodesh is not only our Spiritual Counselor, and thus the source of wisdom, but She is also tasked with preserving our lives. Therefore, just as Yahowah is asking us not to abandon His Towrah, He offers this advice regarding the Ruwach Qodesh | Set-Apart Spirit.
“Do not forsake Her (‘al ‘azab hy’ – do not disassociate from Her or neglect Her (qal imperfect jussive)) and (wa) She will focus Her attention on you, attending to your needs, while keeping watch over you 584to protect you (shamar ‘atah – She will keep you in Her field of vision, care for you, guarding you while looking after you and preserving you (qal imperfect energic nun)).
Choose to love Her (‘ahab hy’ – show real and genuine affection based upon a close, personal, and familial relationship with Her (qal imperative)) and (wa) She will keep you out of harm’s way, preserving your life, such that you emerge as an observant branch (natsar ‘atah – She will spare and save you, protect you and keep you safe, perpetually maintaining your existence as a viable shoot which extends from the primary branch; from natsar – to observe, watch over, and preserve, to closely look after, focus on, and protect (qal imperfect jussive)).” (Mashal / Word Pictures / Proverb 4:6)
In our world, there is no greater power or more dynamic source of elucidation than the Set-Apart Spirit. She is the constant companion of those who have chosen to be part of the Beryth. She enables its benefits by the role She plays in fulfilling the Miqra’ey. She is the Spirit of Yahowah and the Spirit of Understanding.
The contribution of the Ruwach Qodesh in enlightening and enabling the Choter | Secondary Stem or Sucker is a central element of God’s plan to bring His people home. And that is why we find natsar, also vocalized netser, prominently displayed in Yasha’yah 11:1 and then presented again in Isaiah 60:21, both of which are prophetic of this work.
Therefore, after witnessing Yahowah speak to His son about what has become our life’s work in the previous statement, followed by this reference to the netser, we would be wise to assimilate the connection by considering both prophecies, especially considering the realization that the Choter’s role is advanced in a Mashal / Proverb like this one – the 14th.
585In the first…“A relatively insignificant stem (choter – a small shoot or secondary branch, a slender stick or twig, a tiny sprout or stem, a pliable wooden implement as a measure or standard, a secondary source of growth serving as a living entity delivering progeny, even a less-productive sucker who becomes an observant individual who is willing to listen and who is committed to thinking while collecting the things Yah values as an unrestrained extension) will be extended (yatsa’ – he will be brought forth to serve) out of (min) the stump which has been cut down and yet is still capable of supporting new growth (geza’) of Yshay | to Stand Out and Be Noticed, drawing attention to the substance of existence (Yshay), as (wa) an observant branch (netser – a secondary stem or shoot which extends from a primary limb; from natsar – to observe, watch over, and preserve, to closely look after, focus on, and protect) by means of (min) its roots, and that which keeps it anchored, steadfast, and nourished (sheresh huw’), such that he will continually bear an abundance of fruit, being productive while encouraging productivity in others (parah). (Yasha’yah / Isaiah 11:1)
This is because (wa) the Spirit (Ruwach – the Divine power, influence, and energy, the mind and essence, the feminine touch and understanding, the Maternal acceptance and support, the protection and light, especially the faculty to respond) of Yahowah (Yahowah) will settle and remain on him, because She was placed upon him and will energize him, dwelling and residing in him (nuwach ‘al huw’), the Spirit (Ruwach) providing the capacity to comprehend and teach (chakmah – offering the mental aptitude and wisdom to instruct, comprehension derived from the technical expertise to do what is required to impart understanding and to educate; from chakam) and (wa) enable understanding by making connections to reveal insights (binah – facilitating the propensity to ponder and process information, to be perceptive by being discerning, discriminating, and judgmental, making 586intelligent associations which lead to a conceptual understanding, revealing how to react and respond to life situations after full and thoughtful consideration), the Spirit (Ruwach) of advice and counsel (‘etsah – of pertinent directions regarding how to properly respond, providing prudent consultation on the purpose of the proposal, delivering effective mentoring on how to deliberate relevant decisions) and of being emboldened and inspiring (wa gebuwrah – on how to be a strong, courageous leader who is empowering, able to accomplish the mission and perform until it is complete, providing the aptitude and capability to confirm what is true, offering the mental discipline to be unwavering, championing the cause with courage, character, and confidence, to excel by being upright, always fighting to defend God’s people and affirm their rights), the Spirit (Ruwach) of knowing and knowledge (da’ath – of recognizing where to look for answers and acquiring information, of being aware of the evidence and being able to discern what is relevant and accurate, of discriminating between fact and fiction and right and wrong, so as to recognize and acknowledge the truth; from yada’ – to learn and to know, to recognize and acknowledge, to consider and comprehend, and to become acquainted and personally familiar) so as (wa) to respect and revere (yira’ah – to appreciate the awesome nature, outstanding character, superlative ability, and astonishing greatness and be inspired by) Yahowah (Yahowah). (Yasha’yah / Isaiah 11:2)
Therefore (wa), it will not be by an appearance or vision (lo’ la mare’ah) seen with his eyes (‘ayn huw’ – of his own perceptions or personal understanding) that he will decide (shaphat – that he will confront the evidence and should judge, making decisions). Also (wa), it will not be by hearsay (lo’ la mishma’ – not by rumors or innuendo, not by word of mouth or that which is passed around person to person, nor by listening to information which cannot be verified) heard by him listening to 587others (‘ozen huw) that he will make judgments or prove his arguments (yakach). (Yasha’yah / Isaiah 11:3)
He will exercise good judgment (wa shaphat – adjudicating the matter by resolving disputes) by (ba) seeking to be accurate, honest, and forthright (tsedeq – being fair and correct, in accord with the truth, avoiding any conflict or inconsistency with the established standard) with regard to opening the doorway for the discerning (dal).
He will provide proof using sound arguments (yakach – he will use evidence and reason to decide, to judge and correct, engaging in dialog to resolve disputes while criticizing, accusing, and condemning, making the case to vindicate or convict) with (ba) everything out in the open, doing so fairly (myshowr – by putting everything on the table, on the level, nothing hidden, justly and equitably in a very forthright and direct manner) on behalf of (la) the sincere who are seeking straightforward answers (‘anaw – those who are unpretentious and willing to respond but who need some assistance from a witness with answers to their questions who is constantly thinking about making such declarations; from ‘anah – to answer and respond, to seek and receive answers, and to testify as a witness) of the Land and material realm (‘erets).” (Yasha’yah / Salvation is from Yahowah / Isaiah 11:4)
Considering the subject and the details, it is obvious that these pronouncements are related and that Yahowah intended for us to make this connection. And it does not end here, because in Yasha’yah / Isaiah 60, we find…
“Then, Your family (wa ‘am ‘ath) will be entirely right (kol tsadyq). They will be heirs to the land (hem yarash ‘erets) forevermore (la ‘owlam) because this observant sprout and shoot, indeed this sucker from the original rootstock preserving the life of the tree (netser – 588this new growth emerging from an old stump which rises to the next generation, this extension grafted into the main branch which can be used as an implement to spare lives by revealing that which was not readily known; from natsar – to be observant, watchful, and trustworthy, to guard, protect, and preserve), is the one which Yahowah planted (ha mata’ Yahowah), the work and accomplishment of His hands (ma’aseh yad huw’), to endow a higher status through clarifying explanations (la pa’ar – to honor and show appreciation for this marvelous outcome as the fruit of the harvest is beautifully adorned). (Yasha’yah / Isaiah 60:21)
That which is determined and readily known (ha qaton – the simple and insignificant, even the briefest moment in time) will be (hayah) magnified a thousandfold (la ha ‘alaph – will become abundantly productive) and the child with older siblings (wa ha tsa’yr – the more recent addition to the existing family and their servant) will be an accomplished and effective gentile (gowy ‘atsuwm – will be an empowered, strong, and potent individual of a different ethnicity). I (‘any), Yahowah (YaHoWaH), am prepared to accomplish this quickly (chuwsh hy’) at the proper time (ba ‘eth hy’ – during the right moment on the calendar).” (Yasha’yah / Isaiah 60:22)
Yasha’yah is elevating the Choter from a sucker growing out of the rootstock from which Dowd emerged, from someone who would need everything Yahowah could provide just to be functional, to a netser – an observant secondary branch which will play a role in preserving the tree that will embody a restored Yisra’el. These clarifying explanations lead to the harvest of God’s people.
Then if you recall from the 4th chapter of volume one of this Introduction to God, entitled Zarowa’ | Sowing Seeds, in the very next line, Yasha’yah wrote…
589“The Ruwach | Spirit (Ruwach) of Yahowah (Yahowah) is upon me (‘al ‘any). For this reason (ya’an), Yahowah (YaHoWaH) has anointed (mashach – He has designated, appointed, and devoted by setting apart at this moment in time) that which is associated with me (‘eth ‘any) for the purpose of bringing this proclamation (la basar – this positive and uplifting message) to the unpretentious and sincere and those ready to respond (‘anaw – those who have been oppressed and are now receptive, eager to move forward by replying to these answers).
He has sent me (shalach – He has dispatched me at this time) to encourage (chabash – to enliven, speaking the words which hearten by dressing the wounds, to bandage and gird) those whose judgment has suffered (la shabar leb – whose desires have been shattered and whose thinking has been thwarted), to provide an invitation (qara’ – to proclaim a summons, reading and reciting an announcement to be called out) to be liberated (darowr – to be free, released from all obligations and captivity, to be emancipated and free to move about without constraint) to those who are being controlled (la shabah – who are being led away and oppressed, whose freedoms have been confiscated), and to those who are obligated and bound (wa la ‘asar – to those who have sworn an oath of allegiance and who have joined in) a means of release (paqach-qowach – an opening, a means to extricate oneself from being controlled), (Yasha’yah / Isaiah 61:1) to issue an invitation (la qara’ – to read and recite a summons to be called out and meet) to the year (shanah – the time of renewal) of Yahowah’s (YaHoWaH) approval and acceptance (ratsown – favor and reward) and the day (wa yowm) of the vengeance and retribution (naqam – of repayment and recompense) of our God (la ‘elohym ‘anachnuw) to comfort and console (nacham – to show sympathy and provide solace, consolation, and relief, showing compassion to) all who mourn (kol ‘abel), 590(Yasha’yah / Isaiah 61:2) to provide (la sym) for those who grieve (‘abel) for Tsyown (Tsyown – for the Signs Posted Along the Way) to give to them (la nathan la hem) an honorable endowment which provides an opportunity to be lifted up (pa’ar) instead of (tachath) ashes as if insignificant (‘epher), olive oil (shemen) resulting in gladness (sasown) instead of (tachath) mourning over the dead (‘ebel), garments of adoration (ma’ateh tahilah) instead of (tachath) a dark and obscure, weakening (kahah) spirit (ruwach).
Then (wa), they may be invited and called out as (qara’ la hem), ‘Leaders of the Flock who represent the Doorway (‘ayil – the sheep, ram, and rulers, the doorposts and pivot point, the vigor and robustness, even the strength, pilaster, and mighty tree)’ of being right and vindicated (tsedeq – of being correct and acquitted, affirmed and validated, honest and just, upright, accurate, and fair), the basis of which was established by (mata’ – being placed and planted in the garden by) Yahowah (YaHoWaH) to approach the honorable endowment which provides an opportunity to be lifted up (la pa’ar).” (Yasha’yah / Isaiah 61:3)
It is why we are here in league with the Spirit trumpeting the words of our God. We learn so that we can teach.
“The initiation of the process and the best part (re’shyth – the beginning and onset at this early moment in time which is so vital as the principal component) of choosing to develop and advance, conceiving and cultivating (qanah – of electing to acquire and obtain, even giving birth to, creating, and producing, then transferring (qal imperative)), the capacity to understand (chakmah – becoming intellectually capable with the dexterity and aptitude to comprehend) is the resulting wisdom along with the capacity to teach (chakmah – is the experience of becoming intellectually capable and able to instruct).
591And in whatever (wa ba kol – so in everything) you come to originate and conceive which is valuable (qinyan – you acquire that which is enriching and thus come to possess), you, yourself, will have developed and advanced (‘atah qanah – you have demonstrated the will and desire to conceive and cultivate, to produce and share (qal imperative)) the means to discerning insights which promote understanding by making intelligent and reasoned connections (bynah – comprehension of the scope of the revelation, providing associated meanings, while being eloquent and thoughtful).” (Mashal / Word Pictures / Proverb 4:7)
There is only marginal utility in the adage, “Knowledge for knowledge’s sake,” while understanding always has its rewards. There is little doubt that rabbis and priests, scholars and politicians, know many things. The problem is they lack understanding.
In all of these years, there are a number of accomplishments of which I am justifiably proud. One of them is that by applying Yahowah’s approach to understanding, and by being observant, we have conceived and shared more unheralded insights regarding God than anyone since the last of the prophets. For the first time in 2,500 years, Yahowah can be known. And anyone with the will to invest the time with an open mind can understand what God is offering and expects in return.
“Esteem and cherish her (salal hy’ – afford her [understanding] the proper status and the highest praise, exalting her, heaping up the insights, laying these revelations out for all to see, while piling them high and wide (piel imperative)) and she will lift you up on high, causing you to grow as a result of having contributed to this (wa ruwm ‘atah – her merits will cause you to be justifiably proud, even extolled and esteemed, rising in stature and acclaim (poel imperfect energic nun – you will 592bring this recognition upon yourself with ongoing and demonstrable implications over time)).
She will increase your value, distinguishing and honoring you (kabed ‘atah – she will elevate your status, enriching and rewarding you (piel imperfect)) when (ky – because and for the reason that) you embrace her (chabaq hy’ – you grasp hold of her and show that you are closely associated with her (piel imperfect energic nun)).” (Mashal / Word Pictures / Proverb 4:8)
We have offered yet another treasure from our God…
“You all should choose to actually listen (shama’), children (ben), to the truthful teaching and correct instruction (muwsar) of the Father (‘ab).
And (wa) of your own volition pay attention, choosing to attend the meetings and respond appropriately (qashab) so as to become familiar with and to know (la yada’) what it means to understand (bynah). (Mashal / Proverb 4:1)
This is important, trustworthy, and reliable (ky): good, beneficial, and valuable (towb) teaching and instruction (laqach) I have given for you to approach (nathan la ‘atah).
My Towrah, My source of teaching, guidance, direction, and instruction (Towrah ‘any) you should not ever forsake, neglect, or reject (‘al ‘azab). (Mashal / Proverb 4:2)
Indeed (ky), I have been (hayah) a son (ben) to my kind and responsive Father (la ‘ad ‘any rak) and (wa) a unique and special child (yachyd) in my Mother’s presence (la paneh ‘em ‘any). (Mashal / Proverb 4:3)
And so (wa), He will teach and guide me (yarah ‘any). Therefore, He said to me (wa ‘amar la ‘any), ‘Accept, uphold, and retain (tamak) My Words 593(dabarym ‘any) upon your heart to facilitate good judgment (leb ‘atah).
You should choose to focus upon and observe, closely examining and carefully considering (shamar), My instructive conditions regarding what I am offering and expect in return (mitswah ‘any) and (wa) live (chayah). (Mashal / Proverb 4:4)
You should choose to develop (qanah) the capacity to think rationally (chakmah) and then cultivate and advance (wa qanah) understanding (bynah), never overlooking (‘al shakah) nor turning away from (wa ‘al natah min) the words (‘emer) I have spoken (peh ‘any). (Mashal / Proverb 4:5)
Do not forsake Her or disassociate from Her (‘al ‘azab hy’) and (wa) She will focus Her attention on you, attending to your needs, while keeping watch over you to protect you (shamar ‘atah).
Choose to love Her (‘ahab hy’) and (wa) She will keep you out of harm’s way, preserving your life, such that you emerge as an observant branch (natsar ‘atah). (Mashal / Proverb 4:6)
The initiation of the process and the best part (re’shyth) of choosing to develop and advance, conceiving and cultivating (qanah), the capacity to understand (chakmah) is the resulting wisdom which enables the capacity to teach (chakmah).
And in whatever (wa ba kol) you come to originate and conceive that is valuable and enriching (qinyan), you, yourself, will have developed and advanced (‘atah qanah) the means to discerning insights which promote understanding by making intelligent and reasoned connections (bynah). (Mashal / Proverb 4:7)
Esteem and cherish her, heaping up the insights and laying them out for all to see (salal hy’) and she will 594lift you up on high, causing you to grow as a result of having made this contribution, of which you can be justifiably proud (wa ruwm ‘atah).
She will increase your value, distinguishing and honoring you, elevating your status while enriching and rewarding you (kabed ‘atah) when (ky) you embrace her (chabaq hy’).” (Mashal / Word Pictures / Proverb 4:8)
This excerpt from the 6th Mashal was not Yahowah’s first nor last offer of parental advice. In the sixth Proverb, our Heavenly Father writes:
“My Son (ben ‘any – My child), choose to be spared and remain safe by closely observing and attentively focusing upon so as to be protected and preserved by accepting (natsar – of your own volition keep your eyes open and maintain your focus on being observant, remain close, forming a relationship with the source of the protection provided, branch out and grow by remaining diligently watchful, be kept safe by the One who delivers you from danger (qal imperative – conveys second-person volition, making this the son’s decision to examine)) your Father’s instructive conditions regarding what He is offering and expects in return (mitswah ‘ab ‘atah – the directions and written instructions which comprise your Father’s requirements regarding participating in the relationship; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message and enjoining it by clearly conveying the instructions and directions regarding what has been established) and (wa) do not forego nor reject (‘al natash – do not make a habit of abandoning, nor fail to act, neither should you consistently negate the statements, causing dissociation from the relationship (qal imperfect 595jussive – as a third-person expression of volition, this conveys desire and will of the Mother regarding the ongoing and genuine importance of not forsaking)) the Towrah | Teaching (Towrah – the source from which instructions, directions, and guidance flow) of your Mother (‘em atah – biological or adoptive female parent, caregiver and provider, one who cares, helps, and protects (singular, feminine, possessive, suffixed in the second-person singular, and thus addressing your Spiritual Mother)).” (Mashal / Word Pictures / Proverb 6:20)
So, how is it possible, rabbis, that our Mother is the source of Towrah | Guidance and Teaching when you would have deprived Her access to the Towrah? And speaking of the lame misogynists, why does anyone allow them to get away with promoting a rabbinical argument out of the Talmud to control people’s lives when it is the Towrah that we should be observing?
It is worth noting that the “teaching, instruction, direction, and guidance” aspects of Towrah are so prevalent in this Mashal advice, the definition must be included as part of the instruction for the sentence to read appropriately. Statements like these render the rabbinical misrepresentation of the Towrah as “the Law” absurd.
The reason our Spiritual Mother is being presented as the source of the Towrah’s Teaching is to help us appreciate Her role as the Mala’kah | Spiritual Counselor during the Shabat and Miqra’ey. This is also reinforcing Her role as support of the Choter, revealing that She is inspiring much of the analysis being used to call Her people home.
So now that we know what our eyes should gaze upon, what our tongues should recite, and what our hands should hold, let’s place it in our hearts to adorn our souls.
“Choose to fasten them (qashar hem – closely associate them by placing them (qal imperative)) upon 596(‘al) your heart to influence your judgment (leb ‘atah), continually (tamyd – into perpetuity) electing of your own freewill to place them as an adornment (‘anad hem – putting them around, as if clothed in them) upon (‘al) your neck (gargarowth – your throat, your source of breath, nourishment, and speech, plural of garar – to chew cud, a metaphor depicting someone who thoroughly digests all that is nourishing, chewing on the morsels and breaking them down).” (Mashal / Word Pictures / Proverb 6:21)
It should be readily apparent in this context that our “leb – heart” is not a reference to the organ which pumps blood throughout our bodies nor a metaphor for emotional responses. It is information that we are being asked to associate with this place, specifically the Towrah’s teaching and conditions for participating in the Covenant. Even today, this is like asking someone to take the instructions we are offering to heart. In this case, they are being encouraged to focus on what was being revealed, such that their lives are influenced by the guidance. And as previously mentioned, in ancient Hebrew culture, the heart was viewed as the seat of reason and good judgment.
As an example, Yahowah said that Dowd | David had a heart after His own because Dowd’s reasoning was sound, and his conclusions were correct. Dowd was seldom good, but he was almost always right. As a thinking person, he accepted Yahowah’s teaching, incorporating His instructions into the very fabric of his life, grounding himself in Yah’s guidance. This provided the solid footing upon which he stood and gave him the proper perspective from which to observe the world, all while enhancing his relationship with God.
Our neck is also important for several reasons. First, Yahowah equates it to our “nepesh – soul,” a word which also means “breath.” We breathe through our throats, and when we stop breathing, it is an indication that our soul is 597gone. The only way to preserve a soul is to embrace the Towrah.
Second, food travels from our mouths to our stomachs through our throats. When we consume that which is nourishing, and thus good for us, we are healthy and grow. But when we consume the poisonous words of politics and religion, we get sick and die. Nothing is more nourishing for our souls than Yahowah’s Towrah.
Lastly, the spoken words which we convey begin as vibrations in our larynx, the voice box located in our throats, turning the air which we breathe out into discernable speech. Our testimony will be valuable and accurate, adorning our souls, when our words are guided by His words as they appear in His Towrah.
With our eyes properly focused, our tongues reciting God’s words, our hands holding His instructions, and with His message placed in our hearts and adorning our necks, our path is properly guided by our Spiritual Mother through Her Towrah.
Yahowah continued to undermine Judaism, along with Christianity and Islam, all of which disempower women, with these words…
“In your walk through life (ba halak ‘atah – while traveling and during your journey (with the hitpael stem, we benefit as a direct result of our decision to walk while circumventing all other outside influences, especially religion, while the infinitive renders halak both actionable and descriptive of the course we should pursue)), She will continuously lead and guide you (nachah ‘eth ‘atah – She will always direct you, creating favorable opportunities for you whereby good things will be bestowed upon you when you are brought forth and sustained by Her and depend upon Her, trusting and relying upon Her (in the hifil, the Spirit enables us to participate with Her, while the 598imperfect reveals that we can rely upon Her guidance forever)).
Accompanying you when you rest (ba shakab ‘atah – as you lie down), She will watch over you (shamar ‘al ‘atah – She will focus upon you, paying close attention, steadfastly observing and protecting you).
And when (wa) you awaken (qyts – you arise, are aroused and alert, ready for action (hifil perfect)), She, Herself, will communicate with you, enabling you to seriously consider the situation and instructions (hy’ syach – She will speak to you and help you evaluate the full implications of the guidance, directing your attention to the proper content to meditate upon, focusing upon the apparent thoughts behind it, contemplating the reasons for it (the qal stem denotes a literal interpretation of the actual communication and the imperfect conjugation conveys the ongoing nature of this thought-provoking exchange)).” (Mashal / Word Pictures / Proverb 6:22)
When we accept the Towrah’s Teaching and place God’s Instructions upon our hearts to influence our judgment, Yahowah’s Ruwach Qodesh guides our steps, leading us home. When we rest, She watches over us, protecting us like a loving Mother. And when we are alert, standing up and ready to engage, the Set-Apart Spirit is our Mala’kah | Spiritual Counselor. She communicates with us to help us more fully comprehend and apply, even share, God’s instructions.
You will not find the Ruwach Qodesh in the Talmud because, while She commends and explains the word of God, She condemns religious gibberish. And if you would like to hear the voice of the Set-Apart Spirit speaking to you, continue reading. Surely you don’t think that a gowy was able to perceive a thousand previously unconsidered insights into the Towrah and Prophets on his own initiative. And if this were not so, why did Yahowah inspire 599Yasha’yah to write so vociferously about how His Ruwach would inspire, enlighten, and embolden the Choter, turning a nobody into a Zarowa’?
Speaking of insights, did you notice the Spirit’s rebuff of Judaism in the opening stipulation? The verb halak was commandeered by the rabbis to create Halakhah, which they equate to “Jewish Law.” So, the Ruwach Qodesh inspired Dowd to scribe halak in the rare hitpael stem which says that your halak | walk should not be influenced by others, especially the religious.
Further impugning the rabbis, not only is She a feminine influence, not masculine, the Spirit is offering to guide us, not control us. And She is honest, whereas the rabbis are anything but.
In this regard, consider the association between light and being observant. One is impossible without the other. Our eyes were designed to process light. Without light, there is nothing to see. The greater the illumination, the more we comprehend. By design, we were created to observe God’s light. And we accomplish this by reading the Towrah while being enlightened by the Spirit. Affirming all of this, we read…
“For indeed (ky – surely and truly, emphasizing and strengthening this statement, because, as a sign of belonging), the prescriptions and instructive conditions of the constituted offering of the relationship agreement (mitswah – the directions and expectations of the binding contract) are a lamp illuminated by olive oil (ner – a glistening light provided by a lit wick fueled by a container of olive oil which is symbolic of the Set-Apart Spirit), and the Towrah | Teaching and Guidance (wa Towrah – the Source of Instructions and Directions; from yarah – place from which teaching and guidance flow) is a Light (‘owr – is enlightenment, brilliance, the antithesis of darkness, is a source of glorious and shining illumination) – the way of 600life (wa derek chay – the path to remaining alive) which is disciplined, properly instructed, and proven correct (towkechath muwsar – which is reasonable and right, of rational discourse and unimpeachable testimony from accurate counsel).” (Mashal / Word Pictures / Proverb 6:23)
Since Yahowah is light, we should expect His Towrah | Guidance to be illuminating and enlightening. And seen from this perspective, it is the Towrah which transforms us, elevating decaying material beings into everlasting and perfect light. This is the substance of Pesach and Matsah leading to Bikuwrym which makes Shabuw’ah possible. According to Yahowah’s plan, we become immortal as our souls are perfected, mirroring the nature of light, even as we are raised by our Heavenly Father and Spiritual Mother as part of their Covenant Family. Then as energy is superior to matter, Yahowah empowers, enriches, and enlightens His children to the 7th dimension as part of Firstborn Children and then again during the Promise of Seven.
Light isn’t just the inverse of darkness, light eliminates darkness. Where there is light, darkness ceases to exist. It is in this way that the light provided by the Towrah and Set-Apart Spirit perfects us, obliterating all traces of religion so that, we not only appear perfect from Yahowah’s perspective, we are perfect. Even better, this application of God’s light enables us to be with Him, joining Him in the 7th dimension of the spiritual realm. It further facilitates our capacity to explore the totality of the six-dimensional universe that He created for us without any restrictions or limitations – including time. Light is forever, the very measure of time. It is comprised of all time, making us immortal.
In this way, the enlightened are empowered, transformed from flawed three-dimensional physical beings being stuck in the ordinary flow of time to light. The Covenant’s children are liberated, able to go anywhere and 601experience everything from the inner workings of the atom to the most distant galaxies.
The Manowrah, as Yahowah’s lamp, encourages us to envision God in the seventh dimension, seeing Him as the power behind the six-dimensional universe He created in six days. We see the six steps of the Miqra’ey leading to Yahowah on the seventh, serving as His Invitations to join Him in His home. Even time is measured this way, with six thousand years of human history following the expulsion from the Garden to our return to ‘Eden, when we will celebrate the Shabat of Sukah through year 7000 Yah.
Even the rainbow, which served as the initial symbol of the Covenant, is arranged in the same order with light divided into seven brilliant colors – Red, Orange, Yellow – Green – Blue, Indigo, and Violet, with green, the color symbolic of life and growth, always centered in the spectrum.
The source of the lamp’s light, olive oil, is indicative of the Set-Apart Spirit. Olive oil produced the purest and brightest light in the ancient world. It was part of a healthy diet and was used for cleansing, to promote healing, and for anointing.
And should you be curious and wonder why rabbinic menorahs have 9 lights instead of 7, they were derived from the myths of the Maccabees rather than the words of the Towrah and Prophets. And even then, the story presents a struggle for religious supremacy, one that would ultimately pave the way for the rabbis rising over the kohen | priests. It is in the rabbinic DNA to corrupt everything of God, including His shem, ruwach, miqra’ey, beryth, mitswah, manowrah, halak, and towrah.
Before we move on, please note: the Light provided by the Towrah is derek chay | the way of life which is towkechath muwsar | properly instructed and proven correct, both reasonable and right. Unlike the Talmud, the 602Towrah is comprised of rational discourse. Its testimony is unimpeachable, and its counsel is accurate.
There is, of course, another option, and that is to be stupid, to remain ignorant and irrational, to place one’s faith in a religion. But believing that which is obviously untrue, and squandering one’s soul in the process, does not sound appealing. And that is why God devoted the remainder of this Proverb to condemning the institution that is ravaging His people. Yahowah will denounce Judaism as a destructive fire which is burning in the bosom of Yisra’el while comparing the rabbis to prostitutes. It is, therefore, a wonder that such a high percentage of Jews have chosen this ill-fated option and have continued to distance themselves from the only hope of salvation as a result.
Religion profits by seducing the gullible away from God on false pretenses – similar to an especially seductive whore. And then the deception spreads like wildfire. It is insidious because the perpetrators are fellow countrymen who claim God’s authority, camouflaging their nastiness by dressing up in religious garb. These religious leaders are not only wolves in sheep’s clothing, but they are also seldom removed from the fold because they anesthetize the flock with their dumbfounding rhetoric prior to cannibalizing them. Even their disemboweling implements are placed out in the open as part of the production. Crafted by counterfeiting the truth, they have been made to appear divine.
Many years ago, back in the days of the Shattering Myths radio program, a listener asked me to identify the “evil woman” depicted in Proverb 6:24 – the next verse we are going to consider. The five volumes of Observations 603were the result of that analysis. Similarly, the five volumes of Twistianity served to answer another listener’s question regarding the annulment of the Towrah in Galatians. Obviously, I have my faults, but failing to be responsive and thorough are not among them. And yet, it was not until late 2021, during the previous rewrite of this Introduction to God, that I was finally able to put the pieces together and properly identify the culprit.
What we are about to discover is that this evil is not from a woman but, instead, represents the consuming fire and blazing star of Judaism. Yes, the deadly plague of religion takes many forms, with the pandemics of Christianity, Islam, and Socialist Secular Humanism sweeping the globe. Therefore, while God is openly condemning each, His greatest concern is Judaism because it is the principal impediment keeping God from reconciling His relationship with Yisra’el and Yahuwdym. And since restoring the relationship is the prime objective, especially now on the cusp of Yowm Kipurym in year 6000 Yah, God wants His people to know that they are being destroyed by their own. From Yahowah’s perspective, Judaism is blazing out of control and consuming Yisra’el. The Halakhah are incendiary balloons and The 613 Mitzvot are missiles.
Over the course of these last few chapters, we have discovered that understanding is a process which begins by yada’ | knowing and is developed with byn | making connections. We do not instantaneously go from one to another. There is a great deal to learn, and even more to process, before our conclusions are fully refined.
In this light, those who have read the three volumes of Yada Yahowah presenting the Mow’ed Miqra’ey will recognize ‘ishah in this next passage. On four occasions, during Matsah, Bikuwrym, Shabuw’ah, and Kipurym, we are asked to approach the presence of the ‘ishah. In the context of these Invitations to Meet with Yahowah, its most 604reasonable portrayal is as the “feminine and maternal manifestation of God’s fiery light.” Therefore, the ‘ishah is our Spiritual Mother, the Ruwach Qodesh, and our Mala’kah | Spiritual Counselor.
We were able to ascertain Her identity by recognizing that ‘ishah is not only defined as “woman, female, and feminine” but, also, as the “maternal representation of ‘esh | fire.” Its light, whether it be from the Manowrah alluded to in the previous statement, or flames which radiate from Earth to Heaven as the Light of the Towrah was being revealed, is the primary symbol of Yahowah’s presence.
This known, not all spirits are good. The religious have not only managed to misrepresent Yahowah’s Maternal representation through the Ruwach Qodesh | Set-Apart Spirit, the Lord of every religion is ha Satan | the Adversary. This brilliant and yet malevolent spirit seeks to be worshiped as God. As a result, Satan, as the preeminent Whore, is the subject of what follows, particularly as the Adversary has dressed up Judaism to serve his purpose.
In addition, we have learned by being thorough that ra’ isn’t just the Hebrew word for “the pervasive influence of an evil institution capable of corrupting the majority of the people by perverting God’s message.” Ra’ is also the Hebrew word for “compatriot, companion, associate, comrade, fellow citizen, countryman, and neighbor.” Ra’ can also be translated as “boisterous and loudmouthed.” So, it is by incorporating each definition that we are able to comprehend the profound inference of what follows.
While all of this is germane to our understanding, the reason I was finally able to correctly identify the object of Yah’s ire is because He actually tells us that we should equate the counterfeit ‘ishah with the use of fire in religious ceremonies. God suggests that His people have ingested it, swallowing its devastating nature such that it is now raging out of control. So, with much to consider, and with multiple 605layers of metaphors, we are going to review God’s entire indictment without interrupting it with commentary.
Lastly, be aware that what follows was introduced in the context of observing our Father’s Mitswah, the word the rabbis not only corrupted to mitzvot, but also the term which lies at the darkened heart of their religion. Therefore, what follows is presented as the lame alternative, as a contrast between right and wrong, good and bad, consistent with what we have witnessed throughout the Mashal | Proverbs.
The Light of the Towrah and Lamp of the Mitswah are being compared to their counterproductive religious alternatives. Reasoned and rational testimony which has been proven correct is now contrasted with the conflicting and counterproductive buffoonery of religion…
“My son (ben ‘any), choose to be spared and remain safe by closely observing and attentively focusing upon so as to be protected and preserved by accepting (natsar) your Father’s mitswah | instructive conditions regarding what He is offering and expects in return (mitswah ‘ab ‘atah). And so (wa), do not forgo, abandon, or reject (‘al natash) the Towrah | Teaching and Guidance (Towrah) of your Mother (‘em atah). (Mashal / Proverb 6:20)
Choose to fasten them (qashar hem) upon your heart to influence your judgment (‘al leb ‘atah), continually (tamyd) electing of your own freewill to place them as an adornment (‘amad hem) upon your neck and throat (gargarowth). (Mashal / Proverb 6:21)
In your halak | walk through life (ba halak ‘atah), She will continuously lead and guide you (nachah ‘eth ‘atah). Accompanying you when you rest (ba shakab ‘atah), She will watch over you (shamar ‘al ‘atah). And when (wa) you awaken and are ready for action (qyts), She, Herself, will communicate with you, enabling you 606to seriously consider the instructions, helping you evaluate the full implications of Her guidance (hy’ syach). (Mashal / Proverb 6:22)
For indeed (ky), the mitswah | instructive conditions of the relationship agreement (mitswah) are a Lamp (ner), and the Towrah | Teaching (wa Towrah) is a Light (‘owr) – the way of life (wa derek chay) which is disciplined, properly instructed, and proven correct, comprised of rational discourse which is reasonable and right – unimpeachable testimony and viable counsel (towkechath muwsar). (Mashal / Proverb 6:23)
By being observant, you are protected (la shamar ‘atah – by being focused and aware, paying attention by closely examining and carefully considering, you are kept (qal infinitive)) from (min) the consuming fire (‘ishah – the destructive blaze associated with this woman) of corrupting associations with perverted countrymen (ra’ – of the improper, immoral, and injurious who are religious, of the disagreeable, malignant, and harmful compatriots, of the boisterous and loudmouthed cohorts who are repugnant and unethical), from (min) the flattering and seductive (chelqah – the slippery and slick, smooth and insincere; from cheleq – to take a disproportionate share of one’s possessions through deceptive) language (lashown – the tongue and thus speech) of that which is foreign (nakryah – of an entirely different influence, the allure of alien observations, so perhaps the Aramaic of the Talmud). (Mashal / Word Pictures 6:24)
You should not continuously desire (‘al chamad – you should not become fond of, habitually take pleasure in, treasure or obtain wealth from (qal imperfect jussive – representing actual and ongoing behavior presented as an expression of volition)) its apparent brilliance and qualities that make it appear attractive and appealing (yophy hy’ – its handsome and pleasant outward 607appearance and implied desirability from mankind’s perspective) in your heart, such that your judgment is affected (ba lebab – by the way you define yourself, affecting your character in the place your attitudes and desires are manifest)!
And (wa) do not let it obtain control of you (‘al laqach ‘atah – do not allow it to grasp hold of your hand, seize you, or snatch you away (qal imperfect jussive)) with its flashy nature and infrequent bursts of perceived enlightenment (ba ‘aph’aphym – by way of it brandishing inconsistent flashes of light (which is how Paul admits to seeing his god on the road to Damascus) and by being flirtatious; from ‘uwph – to fly about, darting to and fro, always adapting). (Mashal / Proverb 6:25)
For the roundabout aftereffect and, indeed, the price (ky ba’ad – in actuality, the payment or fee, the exchange for the service leading to an anterior position and adverse relation, including separation from the relationship by being branded) of the feminine allure of prostitution and fornicating with the fire (‘ishah zonah – of being burned by the flames of improper associations, of raging harlotry, and of seeking favors or bribes for an unfaithful, unreliable, and unprincipled marriage partner) is infinitely more (‘ad – extends well past, as an eternal witness, providing ongoing testimony beyond) costly than any form of conflict (kikar lacham – than 77 pounds of precious metals used in war including all of the talents squandered in destructive religious and political battles; note: the primary meaning of lacham is war rather than bread).
And yet, the soul of a man’s wife (wa ‘ishah ‘iysh nepesh) which is being victimized (tsuwd – which is being harmed) is exceedingly valuable (yaqar – is worth a great deal). (Mashal / Proverb 6:26)
608How can a man (ha ‘iysh – is it possible for an individual to) consistently scoop up and embrace this terrible (chathah – pick up and hold this terrorizing and fearsome (qal imperfect)) fire (‘esh – flame which burns and consumes) within his bosom (ba cheq huw’ – into his chest and heart) and upon (wa) his treacherous garments (beged huw’ – his deceiving apparel and devious robes) without being burned by the Serpent (lo’ saraph – without being consumed and destroyed by the toxicity (nifal imperfect))? (Mashal / Proverb 6:27)
Or is it possible for a man (‘im ‘iysh) to continually walk (halak – to go) upon the burning coals and flickering fires (‘al ha gachal – the hot embers of a live flame or a bolt of lightning) without his feet being scorched and scarred (wa regel huw’ lo’ kawah – and not be burned or branded, rendered unable to walk)? (Mashal / Proverb 6:28)
Likewise (ken – similarly), the one who goes to and pursues (ha bow’ ‘el – the one who seeks to be included in association with (qal participle)) his immoral neighbor’s flame and feminine companion (‘ishah rea’ huw’ – his evil countryman’s, corrupt friend’s, and religious associate’s wife, or woman of those who are loudmouthed and evil, repugnant and obnoxious), he will not be pardoned nor will he be seen as innocent (lo’ naqah – he will not be blameless, acquitted, nor forgiven (nifal imperfect jussive)), including all those who make contact with her and are thereby plagued (kol ha naga’ by hy’ – all who reach out and touch her and are thereby afflicted by her). (Mashal / Proverb 6:29)
Don’t they have contempt for and condemn (lo’ buwz – don’t they disrespect, deride, and despise, even judge and scorn) the approach of a thief and kidnapper (la ha ganab – the one who steals property and people by stealth, making merchandise of men) even if (ky – especially when indeed) he steals, kidnaps, or deceives 609(ganab – he confiscates through deception what does not belong to him) to satisfy and assuage (la male’ – to satiate, mollify, appease, pacify, or placate) his soul (nepesh huw’) because (ky) he is famished (ra’eb – he is hungry or starving, lacking in sufficient nutrition and voracious)? (Mashal / Proverb 6:30)
And yet (wa), if he is discovered (matsa’ – if he is found, and if information is obtained about him through the unfolding process of observation of sufficient evidence, and the truth becomes known and is sufficient (nifal participle)), he will repay his victims, making restitution (shalem – he will fulfill his obligation, providing recompense (piel imperfect)), sevenfold (shib’athym), with all (‘eth kol) of the wealth and possessions (hown) of his household (beyth huw’ – his home and family), giving it back (nathan – offering it up (qal imperfect)). (Mashal / Proverb 6:31)
Engaging in illicit religious worship (na’aph – cheating on the relationship through an act of infidelity, adultery, and idolatry (qal participle)) is combustible, all consuming, and destructive (‘ishah – is akin to being burnt by playing with fire). It is impoverishing and life-threatening, senselessly depriving the individual of good judgment (chaser leb – is internally bankrupting, ruining a person’s ability to be rational, depriving the heart of what is needed to survive, promoting an improper attitude, bereaving the inner person of life).
It is corrupting and wasteful, battering (shachath – ravaging and devastating, blemishing and spoiling, sliming and putrefying, essentially annihilating and exterminating) the soul (nepesh huw’) of those who consistently act like this (huw’ ‘asah hy’ – who continually engage in this way, actually doing this on an ongoing basis (qal imperfect jussive)). (Mashal / Proverb 6:32)
610He will experience (matsa’ – he will find and encounter (qal imperfect)) the plague (nega’ – the infection and fungus, the trauma and pandemic disease and pestilence) and (wa) ignominy, the dishonor of the lowly and little one (qalown – the shame, scorn and slander of public disgrace, the lack of esteem and disrespect demonstrated by the infamous one, the degraded nature of an individual held in contempt).
His contemptuous and taunting slurs (wa cherpah huw’ – his shameful insults and his harmful and slanderous words) will not be wiped away (lo’ machah – will not be washed off or blotted out, and it will never be removed (nifal imperfect)). (Mashal / Proverb 6:33)
This is because (ky), taking unfair advantage, the zeal for exclusivity and total control, especially the opportunity to eliminate every rival (qin’ah), makes the powerful and mighty (geber – the combative individuals who prevail through strength) venomous, hostile, and antagonistic (chemah – as poisonous as a snake, enraged and indignant, emotionally worked up in angry turmoil).
Therefore (wa), He will not take pity or show mercy (lo’ chamal – the Father will not spare, deliver, or help, He will show no compassion or empathy (qal imperfect)) in the day (ba yowm) of reckoning and payback (naqam – of retribution, punishment, and being avenged). (Mashal / Proverb 6:34)
He is consistently unwilling to accept or endure (lo’ nasa’ – God will not accept, tolerate, or show any respect for (qal imperfect)) the presence (paneh – the appearance) of any compensation, ransom payment, or appeasement (kol kopher – any hush money, notion of an indulgence, or the contribution of a bribe, or any cover-up, no matter the sum of money).
And He is unwilling to yield, and therefore He will refuse to accept (wa lo’ ‘abah – He will not consent to, 611submit to, agree with, nor relent to) you no matter how great and numerous your gifts or influence (ky rabah shachad – you regardless of the multitude or magnificence of your offerings, tributes, services, or position, especially not that of rabbis).” (Mashal / Word Pictures / Proverb 6:35)
In this stunning condemnation juxtaposed against the commended alternative of choosing to observe our Father’s and Mother’s Mitswah and Towrah, we find that Yahowah is contrasting the Family-Oriented Covenant Relationship with the Jewish religion. Rather than designating women as evil, He is trying to protect them from those who would rob them of their souls while seeking to monopolize everyone’s life.
Will you heed your Heavenly Father’s and Spiritual Mother’s advice, or will you allow your soul to be consumed in the raging fire of religion?
