1Observations

Growing

1

Be Observant

The Towrah is the Light…

With respect to the Covenant, we have accomplished three of our initial objectives. We have established an irrefutable connection between ‘Abraham and Yahowah’s Towrah | Teaching along with a full itemization of the Beryth’s conditions and its benefits.

Our fourth objective is still before us. While observing the Towrah was essential to ‘Abraham’s inclusion in the Covenant, how can we be certain its Guidance and Teaching pertain to us four thousand years removed from his experience?

While the word “Towrah – Teaching” does not appear in this next statement, the verb that defines the title of God’s introductory collection of books is presented in the context of Yahowah asking Moseh to go with Him to Egypt and to speak on His behalf. Working together, they would confront the political and religious establishment and liberate the Children of Yisra’el. The fact that we find Moseh wavering speaks volumes about those whom God chooses to work through and why He prefers people with specific experiences and strengths along with obvious flaws and even some limitations.

First, here is a summation of their discussion…

“Moseh said to Yahowah, ‘Please, I respectfully request that You excuse me, Sir, I am not a man of words, neither yesterday nor the day before, nor from the time You spoke to Your servant. Actually, my 2mouth is harsh and unresponsive, and my tongue is thick and slow to move.’ (Shemowth / Exodus 4:10)

Therefore, Yahowah said to him, ‘Who made the mouth of man? Or who could have made him mute, or if He had so desired deaf, or sighted, or blind, if not Me, Yahowah? (Shemowth 4:11)

So now, this being the case, you should want to go. And I, Myself, will be alongside your mouth. Moreover, I will guide and teach you (yarah – I will formally lay the foundation and establish with you the source from which direction and instruction flow, pouring out knowledge to you as a teacher to make the truth openly known regarding) what you should say to show the way to the benefits of the relationship.’ (Shemowth 4:12)

So, then he said, ‘With Your permission, my Lord / Upright One, You choose to send out please by hand You reaching out.’ (Shemowth 4:13) [sic]

So, to reveal a contrast in relation to what just transpired, Yahowah showed His displeasure and disappointment, revealing that He was a bit exasperated with Moseh. Therefore, He said, ‘What about ‘Aharown, your brother, the Lowy? I actually know that he speaks incessantly, making words come alive. And besides, look up and you’ll notice that presently he is coming to meet you. When he sees you, he will rejoice, taking this to heart. (Shemowth 4:14)

Then you should speak of God to him. And you should place these words in his mouth. I, Myself, will be present with your speech and in association with his diction. I will be the source of teaching and guidance (yarah) for both of you regarding what you should choose to act upon and engage in.’” (Shemowth / Exodus 4:15)

3Now let’s dig in and see how much more we can learn from this exchange – one in which the meaning of towrah is defined…

“But then (wa) Moseh (Mosheh – One who Draws Out) said (‘amar – shared and conveyed) to (‘el) Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence), ‘Please (by – I respectfully request that You excuse me sir), I (‘any) am not (lo’) a man (‘ysh – an individual) of words (dabarym – who makes statements or delivers messages), neither (gam) yesterday (ba shilshowm) nor (gam) the day before (min tamowl – in the past), nor (gam) from (min) the time (‘az) You (‘atah) spoke (dabar – communicated words) to (‘el) Your (‘atah) servant (‘ebed – associate and coworker).

Actually (ky – truthfully), my mouth (peh) is harsh and unresponsive (kabad – it is heavy and suffers from inertia, it is a challenge, difficult, and stubborn, and since it is influenced by my liver, it’s overly emotional), and (wa) my tongue (lasown – my way of speaking) is thick and slow to move (kabad – burdensome and dull).’” (Shemowth / Names / Exodus 4:10)

Considering the enormity of God and the frail nature of man, I suspect there are those who have a difficult time understanding why God approached Moseh knowing that He’d have to negotiate and plead with him and why Moseh initially turned God down during this meeting. More telling still, why choose someone whose speech is admittedly slowed and slurred to communicate the most important message on Earth? Why not cast a charismatic orator who is young, tall, strong, and handsome in this role? And why didn’t God just do it Himself? He could have easily created an imposing, immortal, eminently dominating figure flanked by legions of spiritual envoys to lord over man’s most powerful kingdom and show them who was boss.

4But He didn’t, and having chosen this course, we are afforded a window into Yah’s character. This is who He is: an unpretentious individual who enjoys enhancing the lives of His people through those willing to work with Him. From His perspective, there is nothing more gratifying than helping us rise above our imperfections so that we can accomplish something worthwhile together, celebrating all life has to offer.

Just as Dowd’s imperfections made him the perfect individual to reveal the proper way to observe the Towrah, Moseh’s speech impediments made him the ideal person to share Yahowah’s name and message with the world. In choosing this man to proclaim His name, Yahowah destroyed the central plank of Judaism, that “because we cannot pronounce g-d’s name perfectly, out of respect, we should never speak it.”

God did not choose a dynamic political leader, a valiant military officer, a charismatic preacher, someone who could speak in tongues, a scholar, or a bastion of virtue. Moseh was an eighty-year-old sheepherder on the lam for having killed an Egyptian taskmaster and was now trying to survive in the arid wastelands of western Arabia.

The message for God’s people should have been obvious: it does not matter where we have been, with whom we have associated, or where we are now, so long as we have walked away from the corrupting and controlling influences of humanity. Just as ‘Abraham and Sarah walked away from Ur, in what would become Babylon, the most imposing city-state of their time, Moseh had chosen to leave Mitsraym – the most politically controlling and religiously confounding nation on Earth.

This was the common denominator between them – and it is the aspect of both encounters most miss. Had either party remained, showing any allegiance to where they were 5born and raised, we would know nothing of them because these meetings would not have occurred.

Affirming this, walking away from one’s country, the babel | confounding integration of government and religion, and from the societal influences of humankind serves as the lone prerequisite of the Covenant. Yahowah is only willing to work and associate with those who want to walk with Him and who trust Him rather than their country, traditions, and faith.

From there, even if it requires some negotiation and pleading, so long as we demonstrate a genuine interest in getting to know Yahowah and show a desire to listen to Him and respond, our personal limitations become an opportunity for Yahowah to demonstrate His ability to deliver the benefits of the Covenant He has promised.

The purpose of the Towrah Yahowah conveyed through Moseh was embodied in the history of the man He chose to reveal it. Those who are estranged from the family of man, from religion and politics, are invited to become part of God’s Family. And when the imperfect choose to accept Yahowah’s invitation, they are perfected, empowered, enlightened, and enriched so that they can walk, talk, and work effectively with God.

When questioning the rationale behind Moseh’s repetitive, “I am not a man of words, neither yesterday, nor the day before, nor from the time You spoke to Your servant,” several things stand out as interesting. First, it is evident that Moseh had been inarticulate for a considerable period of time, and his disability was worrisome. Based on his background story, it was likely a result of trauma, the worst of which began when his own people, the Yisra’elites, turned on him after he had risked his life to save them.

It is also interesting that Yahowah did not perform a miracle and correct Moseh’s speech impediment, which 6would have resolved the problem and foreclosed the negotiation. He preferred him this way because his inadequacy would cause Moseh to trust Him and remain reliant. Moreover, since his stuttering was likely the result of trauma and not an actual physical impairment, as soon as Moseh’s confidence in Yahowah grew, he became an eloquent and impassioned orator. His speeches throughout Dabarym are still treasured by the Covenant Family.

Therefore, these realizations were designed to reassure us. If we are willing to do what God wants done, the way we go about conveying His message is negotiable. In fact, the more our own impressions and conclusions, our insights and judgment, filter into Yahowah’s message, showing that it is important and personal to us and that it resonates with us, the more God seems to like it. And that is, as intended, one of the reasons Yahowah prefers to work with us and through us. His people can relate to others, especially when we explain how they can benefit from what we have come to know and experience.

Also, by referring to himself as a coworker and servant, Moseh was not saying that he wouldn’t work with God, but only that he thought God could find someone better who would be less likely to embarrass Him. I know the feeling.

The realization that Moseh’s tongue was slow suggests he may have slurred his words. Therefore, considering all he accomplished, we do not have to be polished linguists or Hebrew scholars to understand, translate, or share Yahowah’s message.

Neither our ability to respond quickly when challenged nor our propensity to use harsh language when confronting foes is of concern to God. Further, our diction does not have to be perfect to pronounce Yahowah’s name. These realizations utterly destroy the rabbinical argument 7that Yahowah’s name should not be spoken because it might be mispronounced and thus be disrespectful.

In this brief exchange, Yahowah revealed a treasure trove of information on who He is and what He is like. He conveyed what He is offering and how He would like to achieve His goals, even with whom and how He prefers to engage.

As the progenitor of freewill, God is not in the business of forcing anyone to do anything – nor does He impose His will. In fact, He seldom imposes Himself into the human experience. But since He is also the source of life and the sponsor of the Covenant, the business of communicating what they are about is of the highest priority to Him.

For reasons very few people understand, God consistently chooses to relate to us by working with us. In this case, at that place and time, that man was Moseh, a descendant of ‘Abraham, who, while now an outcast, had been raised and educated at the highest levels of Egyptian society. This suggests that to confront and expose a foe on behalf of God, one not only has to know His opposition but also has to share a mutual disdain for them.

Moseh knew the current Pharaoh’s father and his political, religious, economic, and military schemes but now was overtly opposed to them all. The only thing he did not yet know was Yahowah, His personality, purpose, plan, and power. But so long as he was willing to listen, this lone deficiency would be resolved.

God conveyed His prowess and addressed Moseh’s concerns by posing a few relevant questions…

“Therefore (wa), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) said to him (‘amar ‘el huw’ – answered him by asking him, expressing 8in words to him (qal imperfect)), ‘Who (my) made (sym – created and put in its place (qal perfect)) the mouth (peh) of ‘Adam (la ha ‘adam)?

Or (‘ow – if He had preferred) who (my) could have made him (sym – could have caused him to be (qal imperfect)) mute (‘ilem – dumb and unable to speak), or if He had so desired (‘ow) deaf (cheresh – unable to hear), or sighted (‘ow piqeach – or able to see, capable of being perceptive and open-minded), or blind (‘ow ‘iower – or incapable of being observant), if (halo’) not (lo’) Me (‘any), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence)?’” (Shemowth / Names / Exodus 4:11)

When it comes to communicating His Word, we never have to worry about what to say because Yahowah has a ready supply. And His Towrah was just the beginning.

In the case of the first four books – Bare’syth, Shemowth, Qara’, and Bamidbar – Moseh used his hand to write down what he heard Yahowah say to him on Choreb. And with Dabarym, Yahowah used Moseh’s mouth to convey His message, just as He would attest in the next statement.

Yahowah is inferring that Moseh’s inability to speak fluidly, and thus our own, was irrelevant because He would be communicating through us. And it is the power of God’s words that matters, not our pronunciation of them. As a result, those of us who are devoted to sharing Yah’s perfect message with the world with imperfect diction can relax, knowing that our passion will trump our pronunciation.

“‘So now, this being the case (wa ‘atah – therefore straight away and henceforth, then as a rational and direct consequence, it is only logical that), you should decide to go (halak – you should choose of your own freewill to actually start walking (qal imperative – a literal expression of volition in the second person)). And (wa) I (‘any), 9Myself, will be (hayah – I will exist and reside) alongside (‘im – near, in association, and in conjunction with) your mouth (peh ‘atah – your capacity to speak).

Therefore (wa), I will guide and teach you (yarah – I will formally lay the foundation and establish with you the source from which direction and instruction flow, pouring out knowledge to you as a teacher to make the truth about having one’s thirst quenched and being totally refreshed openly known (hifil perfect – God is promising for a period of time to enable Moseh to become an extension of Himself with regard to the guidance and teaching)) what you should say regarding the way to the benefits of the relationship (‘asher dabar – what should be communicated to reveal the path to an upright and elevated state, conveying the message which leads to a joyful attitude and an encouraged mindset, using words to demonstrate how to walk the correct way along the proper path to a prosperous life, while conveying the insights required to make the connections which lead to building an enduring, close, and beneficial association (piel imperfect – Yah is offering to continuously direct Moseh, helping him engage in a manner that has ongoing consequences throughout time)).’” (Shemowth / Names / Exodus 4:12)

If I had a shekel for every time I initially balked at doing radio, concerned that I’d say something that reflected poorly on Yahowah, I’d be buried in them. But then I recognized that what God offers to one, He offers to all who serve Him. Therefore, this assurance from Yah to Moseh applied to me – just as it does to you. We are all invited to live in ‘Eden, not just ‘Adam. We are all summoned aboard the Ark, not just Noach. We are all called out of Babel and into the Promised Land, not just ‘Abraham. We can all listen to Yahowah and then share His message, not just Moseh. The God who designed the human mouth can cause it to sing so long as those He 10created use the eyes and ears He gave them to see and hear what He has to say.

Yarah, meaning “the source from which teaching and instruction, guidance and direction flow,” is the verb from which the title “Towrah” is derived. And in the hifil stem and perfect conjugation, God is telling His chosen representative that He will guide and direct him, teaching him how to become an extension of Himself. With the hifil stem, the subject, Yahowah, enables the object, Moseh, to become ever more like Him, equipping Moseh to be the living manifestation of Yahowah’s Towrah / Teaching.

While we are on this subject, and for those who may have glossed over the amplification of Towrah in a previous passage, let’s review what the tow, towr, tuwr, towah¸ tuwb, and towb prefixes add to yarah to turn this verb into a title. Replete with the Strong’s reference numbers: tow (H8420) speaks of a “signature,” included as part of a “written document” which leaves an “enduring mark” regarding its “authorship.” Therefore, this “yarah (H3384) – source of instruction and teaching, this place from which direction and guidance flow” is “in writing,” and it is “signed” by the Author, leaving “an enduring mark” on our world.

Tow also “expresses a desire to exempt someone from judgment,” which is the Towrah’s purpose. Along these lines, the related tuwb (H8421) speaks of “providing answers which facilitate our restoration and return to” God, “enabling us to respond properly” to His instructions.

Recognizing that the Hebrew characters Theth and Taw were derived from the same letter, we discover that towb (H2895) describes something which is “good, pleasing, joyful, beneficial, pleasant, favorable, healing, and right.” And even better, to be towb is “to be loved, to become acceptable, and to endure.” Yahowah affirms this connection, telling us that His “Towrah is towb.” And this 11is made possible because both tahowr (H2892) and tohorah (H2893) speak of that which is “purifying and cleansing.”

Especially revealing, tuwr (H8446) summarizes the essence of the Towrah by providing “the means to explore, to seek, to find, and to choose” Yahowah. Tuwr thereby defines the operative aspect of “shamar – to diligently observe, to closely examine, and to carefully consider, so as to properly respect and respond.”

Spelled the same way in the text, towr (H8447) provides “the opportunity to change, to turn around, and to head in a different and more fortuitous direction.” A towr (H8449) is also a “dove,” a metaphor for Yahowah’s Set-Apart Spirit. She facilitates this transformation.

Towah (H8429) speaks of that which is “amazing, wondrous, and extraordinary.” Towah (H8427), like tow (H8420), is used to designate someone’s “mark or sign” as it is presented on a “written document.” We find that towdah (H8426) means “to celebrate and be thankful as part of a fellowship. And towbah (H2896) conveys the idea of “becoming morally correct” and thus tuwb (H2898), which is “desirable, manifesting that which is beneficial and right.”

Another variation of tuwr, this one designated by Strong’s number (H2905), speaks of “arranging steppingstones to form a straight path” and of “properly positioning them so as to establish a firm foundation.” And as tuwr (H2906), it signifies “the mountain which represents God’s power, authority, and kingdom.” That is indeed a lot to pack into four letters – the two consonants and two vowels – which comprise Towrah.

Bringing all of these insights together, when we observe the Towrah from the perspective provided by the Hebrew lexicon, we discover that we are witnessing Yahowah’s: tow – signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to 12explore, to seek, to find, and to choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers which facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowrah – purifying and cleansing us, towr – so as to provide an opportunity for us to change our thinking, attitude, and direction.

By turning to Ancient Hebrew, the original language of revelation, where each alphabetic character was designed to graphically display its meaning, we can learn even more about this Towrah – . Remembering that Hebrew reads right to left, what we discover is that the first letter was conveyed by a pictographic representation of an upright pole replete with a horizontal support beam:  – which became the “T” in the English alphabet. It signified the upright pillar used to support a tent, which was a home in its day, and therefore the Tabernacle where God met with His children. Inclusive of the support beam, the original Taw was comprised of the elements of a doorway and thus is symbolic of Passover, the Doorway to Life. The name of the character, Taw, is actually a rabbinic corruption of its original designation, tow, which conveys its actual meaning, especially in its most revealing term, toworah: “signature, sign, and mark of authority.” Even today, when the  is rotated forty-five degrees, it becomes an x which “marks” the location of a “signature” on a document.

Therefore, by taking all of these insights into consideration, we not only have Yahowah’s signature authenticating the veracity of His foundational treatise on our existence, but those who know Him also see Dowd, who was the foremost authority on the Towrah, walking out of its pages to open the Doorway to God’s Home.

13The second letter in Towrah represents a tent peg: . It is symbolic of enlarging a home and securing a shelter. As the most repeated letter in the Towrah, the conjunction, it is used to express the addition of something and to make connections. In this way, the Wah conveys the role the Ruwach – Spirit plays in enlarging and securing Yahowah’s Covenant Family, enriching and empowering God’s children. Yasha’yah / Isaiah 54 provides a wonderful affirmation of this, making this very connection between the  and the Ruwach – . It is one of many essential titles and names with a  at its heart, such as ‘elowah –  and Yahowah – , for example.

The third letter of Towrah was depicted by a profile schematic of an individual’s head . Stripped of the preposition “ba – in,” a Rosh has the honor of being the first letter of the first word of the Towrah. Re’shyth describes “new beginnings in time, the first and foremost priority, the best choice, the highest point or designation, the head of a community and family, its firstborn, of being reborn and renewed.” Even today, the letter’s original name, Re’sh, conveys all of these same ideas. But more than this, the  represents an observant individual, someone willing to observe, listen, and then think so as to acquire the proper perspective. The Towrah’s third letter, therefore, speaks of the new beginnings that are now possible for observant individuals who use their eyes and ears to assess what Yahowah has to teach us. And for those who prioritize God, those who make the right choice and thereby reach the highest possible place and status, they become firstborn children of the First Family.

Also interesting, the  is looking to the left and thus at the next letter in Towrah. In this case, that is a Hey , the only letter repeated in Yahowah’s name . As a general rule, when a Hebrew character faces or moves toward one of the letters found in Yahowah’s name the connotations are positive. And when one of the ten 14directional letters (         ) faces away from a , , or , the implications are negative. Ruwach – , ‘elowah – , and even Yahowah –  are perfect examples but actually not Towrah –  – because, while the  is looking toward the , it has its back to the . I suspect that this is because our perspective on the Towrah and how we observe it determines how it influences our lives.

The final character in Towrah is the . This letter was originally depicted by drawing a person standing up, looking up, reaching up, and pointing to the heavens. As such, it reveals that God wants us up on our feet, our hand in His, so that we can walk with Him as opposed to bowing down, hands clasped in prayer before Him.

The person who is pointing up and reaching up is paying attention to and attempting to benefit from God above. As a living legacy of this connotation, we find that the Hebrew word hey still means “behold, look and see, take notice, and consider what is revealed.” For those seeking God, for those reaching up to Him for help, all they need to do is reach for His Towrah and grasp what it reveals.

Yahowah’s “Towrah – Teaching, Instruction, Guidance, and Direction,” written as , conveys all of these linguistic and graphic ideas. These graphic representations of profoundly important ideas are all there to enlighten those who are observant.

Now that we know the purpose of the Towrah, recognizing that it is based on the verb yarah, and now that we have come to perceive its nature through the letters that comprise this extraordinary title, let’s return to Yahowah’s Teaching. In this next passage, we find Moseh rejecting God’s offer to resolve his inability to speak fluently. Considering that Yahowah had just offered to accompany 15and teach Moseh, the reluctant liberator’s response had to hurt.

I floundered all over myself trying to translate what followed. The words are not difficult, but the way that they were spoken is awkward. After flailing away at it, I came to realize that it is senseless expressly because, initially, Moseh refused Yah’s help. When we are self-reliant, especially in the company of the most extraordinary communicator in the universe, we tend to say stupid stuff.

“So, then (wa – but) he said (‘amar – he conveyed, rambling on (qal imperfect)), ‘Excuse me (by – politely, recognizing that I’m responding to a superior being, please), my Lord (‘edony / ‘adony – my Upright Pillar), You should want to send out (shalach – You should choose to dispatch (qal imperative))) please (na – begging and pleading) by hand (ba yad) You reaching out should let go (shalach – You actually stretched out, continuously send out and away, now release (qal imperfect)).’” (Shemowth / Names / Exodus 4:13) [sic]

This sounds like a man who is stammering. It validates Moseh’s assessment of himself, revealing that he may have been a poor communicator. If so, his self-assessment was a real problem and neither an excuse nor an expression of humility. I appreciate this validation for a number of reasons. First, we are all fortunate that Yahowah prefers engaging with flawed individuals. Otherwise, we would have no revelation to scrutinize.

Second, an accurate self-assessment, even when that personal evaluation reveals a lack of qualifications and a plethora of inadequacies, tends to make us more reliant. And when we are dependent, we become more effective when it comes to working with Yah.

Third, the contrast between this man’s words here after rejecting Yah’s offer, and later throughout Dabarym / Words / Deuteronomy, when he is Yahowah’s foremost 16spokesperson, is amazing. It is this same contrast that we find between the religions of man and the relationship God intended. For example, while Yada Yahowah is constantly being improved, even in its infancy, it was infinitely superior to anything found in the New Testament, Talmud, or Quran.

And fourth, by having someone whose diction was less than ideal reveal the proper pronunciation of His name, Yahowah destroyed the religious excuse to avoid it. It’s one of my favorite aspects of this story.

At this point, Moseh knows that he is having a discussion with God. But he does not yet know much of anything about Him. Until just a few minutes ago, Moseh didn’t even know Yahowah’s name. So, it is entirely possible, albeit not advisable, for him to have said “‘adony – my Lord” rather than “‘edony – my Upright One.” That said, back in the day, this was like saying “sir” today. It was an ill-advised sign of respect, not a name or a title.

The Towrah would not be revealed for some time, so there would have been no way of knowing that Yahowah was the Father of the Covenant. Moreover, the erroneous title was consistent with Moseh’s impaired speech and poor judgment. What Moseh knew of gods had come from Egypt, where they were all contrived, as impotent as they were imaginary, as fearsome as they were felonious. From the moment Satan inspired the first self-aggrandizing con artist to worship him as divine, religious gods have all been “lords.” Had Moseh known better, his response would have been better.

I suspect that Moseh’s labored response to Yahowah’s offer to walk with him and speak through him sounded to God a lot like almost every religious prayer. Moseh had rejected Yah’s offer, failed to use His name, addressed Him using Satan’s title, and then senselessly pleaded with Him.

17To be fair, there may have been more to this than just being an inadequate linguist. Moseh had walked away from Egypt, disgusted by the religious, political, economic, and military schemes that caused them to oppress and subjugate his people. Just as ‘Abraham had gained a new and better perspective by walking away from “Babel – Babylon,” so had Moseh by walking away from Egypt. He did not want to go back.

Yahowah’s response is exactly what every religious person ought to expect from Him. They have rejected Yahowah’s company, His support, His Word, His people, and His plan. They have rejected Yahowah’s offer and name, and yet they inarticulately plead with Him nonetheless. I cannot imagine how irritating it must all sound, especially when compared to what He is offering.

“Then (wa – therefore) indeed (‘ap – surely because of this, to reveal a contrast in relation to what just transpired), Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) was displeased, disappointed, and exasperated (charah – was unhappy, annoyed, and grieved, vexed, deeply concerned, and agitated, even angry and incensed) with (ba – at and against) Moseh (Mosheh – One who Draws Out; from mashah – to draw out).

So (wa) He said (‘amar – He stated (qal imperfect – literally with ongoing implications)), ‘What about (halo lo’ – why not) ‘Aharown (‘Aharown – the Alternative who brings enlightened freewill regarding an alternative relationship, clearly desiring the home comprised of love and light which empowers; a compound of ‘ahal – to be clear about the home shining brightly, ‘ahab – to love, ‘awah – to desire the sign and mark, ‘ow – to choose and to prefer between contrasting ideas which serves as a marker of an alternative and conflicting relationship, ‘own – vigorous ability through empowerment, and ‘owr – light 18and enlightenment (i.e., informed freewill)), your brother (‘ah ‘atah), the (ha) Lowy (Lowy – one who helps join and unite; inappropriately transliterated Levite; from lowah – attending to the process of associating and joining together)?

I actually know (yada’ – because I am genuinely aware of the fact, I am cognizant that quite literally, and I realize that at least temporarily (qal perfect – for a finite time)) that (ky – by comparison) he (huw’) speaks incessantly (dabar dabar – he talks about talking and makes things happen by articulating a great many powerful words, he habitually conveys the most words so he can communicate the ultimate Word (piel infinitive piel imperfect – the object, which is the Word, becomes actionable on an ongoing basis with unfolding implications over time)).’” (Shemowth / Names / Exodus 4:14)

So much for the notion that “God loves everyone” or even that “God is all-loving.” Moseh was the single most qualified individual on the planet relative to the mission God wanted to accomplish. God reached out to him and communicated directly to him, offering him what He is offering us – to properly equip, empower, and accompany us, giving us the opportunity to do something meaningful together. And yet, Moseh said “no.” It made God “charah – displeased, disappointed, and exasperated, exceedingly unhappy and annoyed, grieved and vexed, deeply concerned and agitated, even angry and incensed.” Forgiving, accommodating, understanding, tolerant, and accepting are not among charah’s connotations and thus will not be God’s response to man’s propensity to reject Him in favor of religion.

Please consider the implications. Yahowah introduced Himself by title and by name to Moseh on Mount Choreb. God told him that He wanted his assistance in leading His people away from religious, governmental, and economic servitude. He heard God say that He would teach him, 19guide him, and walk every step of the way along with him. Then Yah proved His divinity through symbols and prophecy. But in the face of all of this, Moseh said, “No Lord. Choose someone else.” It made God angry and exasperated.

So I ask: how does this differ from Yahowah introducing Himself to us by title and name in His Towrah, with Him asking us to walk away from oppressive human institutions, from Him promising to teach, guide, and accompany us, from Him proving His divinity via symbols and prophecy? Therefore, when the religious reject His offer and refer to Him as the “Lord,” wouldn’t it be entirely reasonable to expect Yahowah to be annoyed and incensed?

While they would grow to have a productive relationship, Yahowah’s solution to Moseh’s recalcitrance suggests that He was mocking His reluctant liberator – just as He will mock the excuses postured by Christians and Muslims. He went from confirming that as the one who gave humans the capacity to speak, He, Himself, would empower Moseh’s ability to communicate to saying, “Your brother can talk for you.” ‘Aharown may have been the life of the party, but he was a far cry from God. So, after showing His frustration, exasperated yet undeterred, God came up with a temporary accommodation. He would give Moseh time to grow into the relationship. And that is why the perfect conjunction was used in association with yada’, revealing that ‘Aharown would be a stopgap measure. As they embarked upon their mission, Moseh would come to know and trust Yah, and therefore, he would speak directly for Yah.

Many lexicons acknowledge, albeit without specificity, that there is a connection between ‘Aharown –  and ‘owr – , the Hebrew word for “light.” While they are somewhat out of order, the three letters comprising ‘owr are present in ‘Aharown.

20But the initial letters, ‘ah /‘oh – , are more compelling because they take us directly to ‘ahal –  and ‘ohel – . ‘Ahal is “clear and shining light” while ‘ohel is a “temporary dwelling place, a tent and home, even the tabernacle, to protect a family.” As such, the name suggests that Yahowah’s light would temporarily reside within ‘Aharown to clearly reveal the way home. Also interesting, ‘ahab is “love,” ‘awah denotes the “desire for the sign and mark,” and ‘ow is “to choose, expressing a preference between contrasting ideas and conflicting relationships.” Therefore, ‘Aharown would be a conduit for Yahowah’s love and to expose His signs so that we might be able to choose between the contrasting ideas of man and God in recognition that religion is in conflict with the relationship Yahowah is offering.

The  conclusion of  is from ‘own, which speaks of “vigorous and abundant life, of empowerment and growth.” It serves to affirm the benefits that are afforded to the Covenant’s children on Bikuwrym and then again on Shabuw’ah, where we are enriched, empowered, and enlightened by the Set-Apart Spirit.

Bringing all of these thoughts together, ‘Aharown represents enlightened freewill regarding the alternative of living with God in His Home, shining brightly as part of His loving Family.

This brings us to “dabar dabar – speaking incessantly, making words come alive.” When a Hebrew word is repeated, it amplifies its meaning. So, in this case, dabar dabar tells us that ‘Aharown was capable of speaking the “ultimate word” – God’s Word. But it also shows that Yahowah has a sense of humor, as it, tongue in cheek, says that ‘Aharown is known to speak “many words,” the “most words,” and “big words,” suggesting that he was known to have the gift of gab. But since it is by relying on Yahowah’s provisions that we are empowered, the tendency to fall back upon our strengths tends to short-circuit the process, 21making ‘Aharown particularly vulnerable. He was not Yahowah’s choice, and he would not be effective for these reasons. This should have been a warning shot for those who choose to associate with politicians and preachers whose speeches are inspiring.

The initial dabar was spoken in the piel infinitive, which means that it was serving as a verbal noun that would be put into action by the words that would be spoken. The second dabar was then modified by the piel imperfect, revealing that as a result of these words being actionable, of them coming to life, there would be ongoing implications that would unfold throughout time. The repetition of the piel stem tells us that the many words Yahowah was going to share with us through these two men would become manifest in human history and play out on the stage He had set before us.

The Exodus from the Crucible of Oppression into the Promised Land by way of the Towrah would serve as a tangible expression of the Word of God. What was said and done then and there would reverberate throughout time, revealing the actions Yahowah has undergone to facilitate our acceptance of the actionable aspects of His Word – of our acceptance of His Covenant’s Conditions and His Invitations to Meet. There would be many words, but they would all lead to one place – away from the religion and politics of man and to a relationship with Yahowah.

And I suppose that is why we find yet another instance of hineh in this essential context – the very crossroad of choice, of the place where the way of life intersects the way of death. These words are actionable.

“And besides (wa gam – moreover), look (hineh – behold, if you look up and pay attention you’ll notice that presently, right here and right now, at this very place and moment as a concession and condition), he (huw’) is coming forth (yatsa’ – is being extended and brought 22forth, arriving and appearing to serve (qal participle)) to (la – approaching and drawing near to) meet you, to greet you, and to call you out (qara’ – to call out to you, to welcome you, to encounter you, to invite and summon you to become better acquainted, to speak, reading and reciting for you, and to announce and proclaim the message for you (qal infinitive)).

When (wa) he sees you (ra’ah – he first lays his eyes on you and initially looks at you (qal perfect)), (wa) he will rejoice (samach – he will be happy, even elated, displaying a joyous attitude albeit for a limited period of time (qal perfect)) taking this to heart (ba leb huw’ – in his judgment and with regard to his way of thinking).” (Shemowth / Names / Exodus 4:14)

This comment had little if anything to do with ‘Aharown, his approach, his arrival, his vision, his attitude, emotional response, or thinking. None of that was relevant. Yah wanted Moseh, and everyone else for that matter, to “hineh – pay attention” to the “yatsa’ – impending arrival” of the “qara’ – invitations to be called out and meet” with God. Yahowah was prepared to “qara’ – meet with” His wayward children, “welcoming” them back home. And through Moseh, He would provide an eyewitness to document these events so that we would all be able to “qara’ – read about” what transpired, “qara’ – reciting” the story of how God liberated His family from the religious and political institutions of man. This is what Yahowah wanted us to “ra’ah – see,” to “hineh – behold,” to “ba leb – take to heart, understand, and embrace,” and thus “samach – celebrate.”

Qara’ may be the most important verb in Yahowah’s lexicon. It serves as the basis of Miqra’, a title that falls behind only “Beryth – Family-Oriented Covenant Relationship” and “Towrah – Teaching and Guidance,” in importance. Qara’ speaks of Yahowah’s Invitation to Meet, of God Calling us Out of the world to be with Him.

23The epoch events that would soon transpire would leave footprints for us to follow, leading us away from the human institutions of religion, politics, patriotism, and militarism and the economics and academics that underlie them so that we are prepared to live with Yahowah in His Home. That path was laid out before us nearly 3,500 years ago when Yahowah guided the Children of Yisra’el out of Egypt through the first four Miqra’ey.

It all began at the doorway of life on Pesach – Passover, then crossed the welcoming and forgiving threshold of Matsah – UnYeasted Bread, where the guilt accumulated by having been religious and political was left behind. Out of harm’s way, and on the next day, the Children of Yisra’el began to camp out with God on Bikuwrym as Firstborn Children. They would receive His Towrah Teaching seven sevens thereafter on Shabuw’ah, with Yahowah thereby fulfilling His promise to enrich and empower, enlighten and emancipate His children.

You’ll notice that Yahowah was not bypassing Moseh to turn to ‘Aharown. The former would be His associate and the latter would be an implement.

“Then (wa) you should speak of God to him (dabar ‘el huw’ – you shall communicate the Word of God unto him (piel perfect – with the piel stem, the object, ‘Aharown, is put into a state of action under the influence of the verb, which is to speak, by the subject, who is Moseh, albeit for a limited time based on the influence of the perfect conjugation)).

And (wa) you should place (sym – you shall provide and put (qal perfect)), accordingly (‘eth – therefore), these words (ha dabarym – the statements) in his mouth (ba peh huw’).

And I (wa ‘any), Myself, will be present with (hayah ‘im – I will be and exist alongside (qal imperfect – genuinely and continually)) your mouth (peh ‘atah – your 24physical source of speech), and in association with (wa ‘im) his mouth (peh huw’ – his capacity to communicate).

So (wa) I will be the source of teaching and guidance (yarah – I will provide instruction and direction to inform and to guide (hifil perfect – with the hifil stem the subject, Yahowah, causes the object, Moseh and ‘Aharown, to teach in the same manner He instructs)) for both of you accordingly (‘eth ‘atah) regarding what relationally and beneficially (‘asher – to show the way to the benefits of the relationship) you should choose to act upon and engage in (‘asah – I would like you and others to do, with them choosing of their own volition to actually act and genuinely engage in accordance with My will (scribed in the qal relational stem which conveys that this message should be interpreted literally, imperfect conjugation, telling us that this work will be ongoing, continuing to unfold throughout time, and jussive mood (as a third-person volition) with the paragogic nun ending (which is an expression of first-person volition))).” (Shemowth / Names / Exodus 4:15)

Yahowah had no intention of repeating the conversation He had just endured with His reluctant liberator. It would be up to Moseh to explain God’s plan to his brother, just as it would be up to Moseh to convey Yahowah’s Towrah Guidance to the rest of us.

One of the advantages of never-changing is that God does not have to update His message. Once stated, His Guidance prevails for all time. Moreover, just as ‘Aharown would be guided by the same “yarah – instructions” that were conveyed to his brother, we are all taught by the same Towrah.

The purpose of the Towrah has been affirmed a second time. It is Yahowah’s “yarah – source of direction and guidance,” the place from which “teaching and instruction flow,” especially regarding His “qara’ – willingness to 25welcome us and His desire to meet us,” by qara’ – calling us out” of the oppressive world of religion and politics.

Especially important, by using ‘asah, Yahowah is telling us that His Towrah is “actionable,” that He is Guiding the way we “engage” in this relationship by Directing our “response” to His Instructions. And just as there is one Towrah, there is only one response to it that will deliver the desired result. And to find it, we need to follow along in Moseh’s footsteps.

‘Asah was conveyed in the paragogic nun, which is akin to the cohortative in that it serves as an expression of first-person volition. It therefore conveys God’s will, telling us how He would like us to respond to His Towrah. It was also spoken using the jussive mood, which expresses third-person volition. And since this is a conversation between Yahowah, who as the speaker is the first person, and Moseh, who as the recipient is the second person, the third person would be the rest of us – all of those who consider God’s Teaching instructive.

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As proof that Yahowah wants us to walk along the same path traveled by Moseh and ‘Aharown and to be guided by the same Towrah, no matter our ethnicity, regardless of where or when we live, we read…

“And (wa) Yahowah (Yahowah – the proper pronunciation of the name of YaHoWaH, our ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) said (‘amar – spoke (qal imperfect)) to (‘el – as God to) Moseh (Mosheh – One who Draws Out) and (wa) ‘Aharown (‘Aharown – one who brings enlightened freewill regarding an alternative relationship, who clearly desires 26the home comprised of love and light), ‘This is (zo’th – such is) the engraved prescription (chuqah – the clearly communicated, accepted, and inscribed meaning and portrayal which cuts those who thoughtfully engage into a share of the relationship) of Passover (ha Pesach – of the passing over (and thus not being subjected to death); from pasach – to pass over into abundant life and complete fulfillment and pisah – to provide more than is necessary and sufficient and doing so in great abundance).

Every (kol) son (ben – child) of a stranger (nekar – of a foreigner) shall not consume it (lo’ ‘akal huw’ – should not eat it nor partake in it).’” (Shemowth / Names / Exodus 12:43)

When Dowd composed his opus on the Towrah in Mizmowr 119, there were four specific things he encouraged us to observe, and “chuqah – the engraved prescriptions which are clearly communicated and should be accepted to be cut into the relationship” was one of them. In this case, the chuqah is Pesach – the door to life which, when opened, provides access to God, His Home and Family. And the fact that a chuqah is an “engraved prescription and a clearly communicated and inscribed portrayal which cuts us into the relationship” presented by God, Himself.

But Pesach is not for everyone. In fact, for most, it is counterproductive. While men and women have long sought to be saved and to live forever, eternal life can be hellish if experienced in the wrong place. It isn’t that God doesn’t want mankind to benefit from Passover, but instead that He doesn’t want His creation to be burdened by it.

As the Doorway to Life, the souls of those who participate in Pesach become immortal. If they are estranged from God, if they aren’t Towrah-observant, if they don’t follow Pesach with Matsah en route to Bikuwrym, and if they do not understand what all of this 27represents, then their fate will be to spend an eternity in She’owl with ha Satan.

This is one of the great tragedies of Christianity. As a result of their New Testament, Christians identify with their dead god on a stick, making an implement of torture the symbol of their religion. And then, without giving any thought to what occurred during Matsah, they believe that the grotesquely mutilated body of their god was reanimated – as if that were a good thing. However, if mortal existence is to be continued as physical beings, why don’t we see zombies emerging from their graves? But if “Jesus” was doing a one-off with the whole bodily resurrection thing, then what was the point? How does death, much less torture, perfect? How does a criminal act make someone right with God? And without a resolution for guilt, even if the faithful pretend that there was a spiritual aspect to all of this carnage, how are they redeemed? Worst of all, if they were to capitalize on Pesach, without Matsah, the fate of an eternal being retaining their guilt is to spend an eternity in She’owl | Hell.

To counter this, Yahowah does not want anyone to participate in Passover unless they are going to go all the way – and unless they have accepted the conditions of the Beryth | Covenant. Otherwise, eternal life becomes hugely counterproductive.

To benefit from the Miqra’ey | Invitations to be Called Out and Meet with God, we have to respond intelligently to what God is offering. Being correct is vital, which is why the Hebrew word, tsadaq, means “to be right.”

While most children of foreigners will follow in their father’s footsteps and remain religious, excluding participation in Pesach and the Beryth. But should a nekar become Towrah-observant and accept the Covenant’s conditions, they are welcome.

28However, God does not care for those who feign their relationship with Him through faith. And He will not tolerate the presence of false gods. For these reasons, the children of those who are mistaken, who do not understand, who are fake in their intentions, and who acknowledge false gods are prohibited from participating in Passover. And should you think that it is unfair to withhold benefits from the children of errant parents, Yahowah knows that the overwhelming preponderance of children adopt their father’s religious and political proclivities.

On the positive side, the individuals who, in addition to the Children of Yisra’el, are expressly invited to participate in Passover are “kasaph miqnah – those who genuinely want to be ransomed.” That is so long as they are engaged and working with Yisra’elites – albeit for something more valuable than money. But even they cannot attend Passover until they are circumcised for reasons which are especially relevant.

There are only two destinations available to immortal souls: Shamaym and She’owl. And admittance into Heaven is granted exclusively to Covenant members, the sign of which is circumcision. Therefore, an uncircumcised man estranged from the Covenant who becomes immortal remains eternally separated from God – and that means incarceration in She’owl.

“‘However (wa), every (kol) individual (‘ysh) coworker (‘ebed – servant, slave, or associate) who longs (kasaph – who genuinely wants and desires) to be acquired (miqnah – to be redeemed and become part of the flock), when (wa) you have circumcised him (muwl ‘eth huw’ – cut off and removed the foreskin of his male genitalia), then at that time (‘az – thereupon, after this point which serves as a condition and logical expression) he may participate in it (‘akal ba huw’ – he may consume it and be nourished by it (qal imperfect)).’” (Shemowth / Names / Exodus 12:44)

29There are essentially two groups of individuals in Yahowah’s Covenant Family: the Children of Yisra’el who are naturally born into the household of ‘Abraham and Sarah and those who are adopted by choice. And since the conditions and benefits are the same for both, once there and as spiritual beings, the genetic composition will become irrelevant.

The second and third exclusions are forthcoming. In that Yahowah’s Home is an eternal residence, there will not be any temporary residents. Once we are part of Yahowah’s Family, we are His children forever. No one passes through heaven who does not intend to stay. And that is why God must put Covenant applicants through a rigorous and comprehensive screening process. Those who are given access to Heaven must be free of religion, be unpatriotic, non-political, opposed to militaries, and have discarded all vestiges of false gods.

The Covenant’s children must be reliant on Yahowah, not man. All must reply to Yahowah’s Invitations to Meet and avail themselves of His provisions. Those who enter Heaven’s door are observant, closely examining and carefully considering the conditions of the Covenant. As parents, they have sought to circumcise their sons, and as men, they are themselves circumcised.

The third exclusion should strike us as particularly meaningful. Yahowah appears to be demonstrating His opposition to a paid clergy. If that is correct, those who claim to be serving Him, and yet are paid for their ministry, can kiss heaven goodbye. For a number of reasons, accepting money to broker Yahowah’s gift will preclude pastors, priests, imams, monks, and rabbis from Heaven.

“‘But (wa) the temporary resident (towshab – the one who is just passing through and does not intend to stay, the foreigner and complete stranger) and (wa) the hired worker (sakyr – the paid servant or mercenary) may not 30consume it (lo’ ‘akal ba huw’ – cannot participate in it (qal imperfect)).’” (Shemowth / Names / Exodus 12:45)

Yahowah is a proponent of work, and He, Himself, engages in it. And there is no injunction against getting paid for one’s labor – only for cheating, accepting bribes, and such – none of which were mentioned. So, in this context, the “sakyr – hired worker” is either what we would refer to as a “migrant farmer,” who intends to leave after the harvest, or someone seeking compensation in association with Passover and thus a paid cleric. But since migrant workers were exceedingly uncommon during a time of ubiquitous slavery, and priests were a shekel a dozen, it’s the latter who are being excluded from receiving what they are selling.

The Covenant is a Family. Heaven is a Home. They represent Yahowah’s one and only beyth. Therefore, those who observe Pesach, which serves as the Doorway to Yah’s Home, ought to celebrate their entrance and inclusion.

“‘In one (ba ‘echad – within a single, solitary) home (beyth – house, family, and household), it shall be consumed (‘akal – it should be eaten (nifal imperfect – the subject, which is the lamb, carries out and receives the action of the verb, which means that the lamb is consumed to provide nourishment with ongoing and unfolding consequences throughout time)).

You should not take out (lo’ yatsa’ min – you should not come out or bring out (hifil imperfect)) of the home and family (ha beyth – of the house and household) any portion of (min) the flesh (basar – the body whether it be animal or human or the proclamation of the message or news) outside (chuwts – out in public, out in the open, on a road, or in the countryside, to an expansive place, expounding upon it).

31And the bones (wa ‘etsem – the essential nature and very substance of the being) you shall not break his (lo’ shabar ba huw’ – you should not fracture or interpret as separated (qal imperfect)).’” (Shemowth / Names / Exodus 12:46)

Yahowah is big, and yet He has only one Home. Yahowah is creative, and yet He has only one plan. If you are among the one in a million who is permitted inside by following His example, do not toss the Lamb who made it possible outside. After all, the ultimate lamb would be God’s beloved Son, Dowd.

One thousand five hundred years after the Exodus, the Romans developed the practice of breaking their victim’s legs so that they would suffocate during their crucifixion. Such would not be the case with the Zarowa’, however. And this could be the reason behind the final statement. The Messiah’s soul would be crushed on Matsah, but His body would not be broken on Pesach.

This does, however, present a rather perplexing problem for Christians because they have been led to believe that “Jesus’ body being broken for the remission of sin.” But since God says that this is not what occurred when Passover was fulfilled, their Eucharist and Communion are ill-advised.

Moving on to the next statement, we find affirmation that Yahowah’s relationship with Yisra’el served to convey His name, nature, Towrah, Covenant, and Invitations to the world. They were not only witnesses to these things, they served as an example of what God will do for those who accept Him as well as the consequence of rejecting Him.

“The entire (kol – all of the) community of witnesses (‘edah – gathering assembled to provide testimony to memorialize the agreement as assurance that it would be remembered) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) will choose to act 32accordingly regarding this (‘asah ‘eth huw’ – will of their own freewill engage likewise, doing this (qal imperfect jussive)).’” (Shemowth / Names / Exodus 12:47)

The Towrah isn’t comprised of laws to be obeyed but, instead, is filled with guidance, which is beneficial when acted upon. To attend Passover, we must answer Yahowah’s Invitation. To engage in the Covenant, we must act upon its terms and conditions.

Dealing yet another fatal blow to the Pauline literature that permeates the New Testament, Yahowah, who just so happens to be the Creator of the universe, the Architect of life, the Author of the Towrah, the Father of the Covenant, and the One who conceived Passover, said…

“‘Indeed if and when (wa ky – so then on the condition and as a marker of emphasis while designating a reliable exception) a person from a different ethnicity (ger – an individual from a different geographical location) in association with you (‘eth ‘atah) as a guest (guwr – as an individual who is gathering, congregating, and dwelling together on a sojourn while demonstrating the proper reverence and respect for the future considerations and implications (qal imperfect)) engages in (‘asah – acts upon and participates in (qal perfect)) Pesach (Pesach – Passover) to approach (la – according to) Yahowah (Yahowah – an accurate transliteration of the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), to draw near, his every (la huw’ kol) remembrance (zakar – memory and public proclamations regarding what is true, or men and boys for the sake of remembering) must be circumcised, bringing prior associations to an end (muwl – must be cut off and removed, taking action with an oath to cease and desist, turning around and going the opposite way (nifal imperative – with the nifal stem the subject carries out and receives the benefit of the verb’s action, which is to cut 33something away to achieve separation while the imperative mood expresses a first-person command, intention, or exhortation, or serves as a second-person expression of volition)).

And then at that time (wa ‘az – thereupon as a logical result and temporal expression) he may approach and draw near (qarab – he may step up, come forward, and be present (qal imperfect)) and participate in it (wa la ‘asah huw’ – act upon it and engage in it).

And so, he shall exist (wa hayah – then he shall be (qal perfect)) similar to (ka – comparable to or the same as, like, consistent with, or in the same manner as) a native-born person (‘ezrah – one who is naturally born; from zarach – one who is alert, comes out, rises up, and shines) of the land (ha ‘erets – of the realm).

But (wa) the totality of (kol – all and everyone of) the uncircumcised (‘arel – those who remain stubborn, unacceptable, and unharvestable) shall not eat it (lo’ ‘akal ba huw’ – shall not ever consume it, be nourished by it, or derive life from it (qal imperfect)).’” (Shemowth / Names / Exodus 12:48)

Simply stated: circumcision is one of the five conditions of the Covenant, and Passover was conceived to make the Covenant’s children immortal. Therefore, since those who have not been circumcised cannot be part of the Beryth, Pesach does not apply to them. The uncircumcised are excluded from the Covenant and thus precluded from Passover. It isn’t complicated.

No Passover, no eternal life. No eternal life, no participation in the Covenant. No participation in the Covenant, no salvation. No salvation, no entry into heaven. No entry into heaven, no drawing near or approaching God.

This is the first time in a decade of study that we’ve encountered the imperative mood when it must be 34interpreted as other than an expression of second-person volition. Whether the subject is all of the guest’s “remembrances” or “males,” both are third person, as is the guest, himself. Therefore, this is actually stating an imperative rather than a choice. If a person wants to participate in Passover, they must either bring prior associations to an end or circumcise every man and boy. Both are advisable, but only one is possible.

Adult circumcision, like the Covenant, is a choice. If a male individual does not want to participate in the Covenant, he does not need to be circumcised. Even though the fifth and final condition of the Covenant asks parents to circumcise their sons on the eighth day, zakar, unlike ben, does not mean “son.” So, since the primary meaning of zakar is “remembrance,” the most reasonable translation serves to affirm the initial condition of the Covenant, which is to disassociate from religion and politics, societal customs and familial ties prior to meeting Yahowah or engaging in a relationship with Him. We are engaging in a new life, becoming part of a new family, entering a new place, so it is only right that we leave the hindrances behind. This choice is simple: religion or relationship, man or God.

This brings us to the reason I wanted to explore this conversation. Yahowah unambiguously affirmed:

“‘One (‘echad – a single, solitary, and explicit) Towrah (Towrah – Source of Teaching, Guidance, Instruction, and Direction; from yarah – to provide an outpouring of educational instructions and directional guidance) shall actually and always exist (hayah – was, is and always shall be (qal imperfect)) on behalf of (la – to enable the approach of and concerning) the native-born person (ha ‘ezrah – one who is naturally born; from zarach – one who is alert, comes out, rises up, and shines) and (wa) for (la – concerning the drawing near of) the individual from a different ethnicity (ger – the person 35from a different geographical location) who as a guest considers the implications while gathering together and dwelling (guwr – as an individual who is gathering, congregating, and dwelling together on a sojourn while demonstrating the proper reverence and respect for the future considerations and implications (qal participle – a genuine characterization of the individual as a verbal adjective)) within your midst (ba tawek ‘atem – with and among you).’” (Shemowth / Names / Exodus 12:49)

When God speaks, there are consequences of His words we ought not to miss. He did not say “This Torah is for Jews only.” He said that there was and would only be “one Towrah” and that it “was for every ethnicity.”

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The Mashal are Word Pictures presented as Proverbs – many, 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. What follows is the best advice ever given…

“You all should choose to actually listen (shama’ – of your own freewill you all should genuinely elect to literally 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 regarding 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 listen, process, consider, and accept this information and respond appropriately (hifil imperative – the subject, the Father, empowers and enables the object, His children, to engage 36in this process as if they were like Him so long as they choose this course of action)) so as (la) to become familiar with and know (yada’ – to find, to become aware of, to acknowledge, to care about, to respect, and to embrace, facilitating through knowledge) what it means to understand (bynah – how to deduce the intended meaning from a given revelation and then respond appropriately to life’s situations, to recognize how to distinguish between right and wrong, how to become discerning and discriminating by exercising good judgment, how to become 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 the connections between things which lead to understanding).” (Mashal / Word Pictures / Proverb 4:1)

This statement and the one which follows introduces our Heavenly Father’s Towrah as “truthful teaching and correct instruction” which “facilitates understanding.” It is, therefore, not comprised of “laws to be obeyed.” As such, we are being “encouraged of our own freewill to listen,” “choosing to pay attention so that we can respond appropriately.”

God is affirming that He is providing the information we need to know to understand. He is, thereby, 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 teaching and instruction. The next step is to pay attention, to process the information, to accept what He is conveying, and then accept it so that we can respond appropriately. Knowledge leads to understanding by making the proper connections between things.

Yahowah has provided us with His moral teaching and proper instruction, setting them before us as the most 37valuable and beneficial gift ever offered. And that present from God to man has a name: Towrah.

“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 – giving you the means to explore, to seek, to find, and to choose, yarah – the source from which My instruction, teaching, guidance, and direction flow and is poured out to you, which tuwb – provides answers that facilitate your restoration and return, even your response and reply to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes you to be loved, to become acceptable, and to endure, tohorah – purifying and cleansing you, towr – so as to provide you with an opportunity to change your thinking, attitude, and direction) you should not ever forsake, neglect, nor 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)

38Of monumental importance, God just equated laqach, which means to “teach and instruct,” with Towrah as His source of Teaching and Instruction. He even referred to His Towrah | Guidance as a gift. Therefore, it would be ignorant and irrational, in addition to being disrespectful, to relegate the Torah to a set of laws, as is the case in both Judaism and Christianity. And to believe the rabbis and priests who have done so would be foolish.

Furthermore, Yahowah’s Towrah serves as the lone introduction to God. It is the only place where the Beryth and Miqra’ey are explained. As such, it is indispensable. That is why Yahowah said that it would be a bad idea to neglect it or to reject it.

This next statement addresses Dowd as the Son of God. We know that the Set-Apart Spirit descended upon him when he was just eight years of age – and never left. On multiple occasions, in different venues, Yahowah undeniably confirmed that Dowd was His Son and that He was Dowd’s Father. Moreover, when he was engaged in fulfilling the Miqra’ey, he, most assuredly, was about his Father’s business. And, of course, the Messiah was the author of this Mashal / Proverb.

“Because (ky – indeed, this is important, reliable, and true) I will actually come to exist as (hayah – I will be (qal perfect – for a finite period of time I will actually become)) a son (ben) to approach my kind and responsive Father (la ‘any ‘ab rak – on behalf of my compassionate and tenderhearted Father by way of the Father’s soft-spoken and merciful words) and thus (wa) a unique son (yachyd – as the very special and precious child) by way of (la) the Mother’s (‘em ‘any) presence (paneh).” (Mashal / Word Pictures / Proverb 4:3)

There were two occurrences when this took place. First, as mentioned, the Ruwach, who is our Spiritual Mother, came upon Dowd when he was initially anointed. 39Then, during his second of three lives, the Ruwach reunited with Her Son, released him from She’owl where he endured Matsah, and brought Yahowah’s Firstborn to his Father during Bikuwrym.

The verb upon which Towrah is predicated, “yarah – to teach and guide,” appears next. If you were unaware that “shama’ – listening to” “muwsar – truthful teaching and correct instruction” is what leads to “yada’ – knowledge” or that “qashab – paying attention” conveys “banah – understanding,” or missed the fact that the “towb – valuable and beneficial” “laqach – teaching and instruction contained in the persuasive and empowering words” of our Heavenly Father’s “Towrah” serve as God’s ultimate “nathan – gift” to His Children which “should never be annulled or rejected,” expressly “hayah – coming to exist as” the “yachyd – unique son,” then you have been given another opportunity to “tamak – grasp hold of and accept” the realization the Towrah is Yahowah’s means to “yarah – instruct and guide, teach and direct” His children.

“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 cause the son to teach like the Father with ongoing and unfolding implications)).

And He said to me (wa ‘amar la ‘any – He actually and continually told me, expressing this to me in words (qal imperfect)), ‘Accept, trust, uphold, and retain (tamak – please receive, take and grasp hold of, and embrace (qal imperfect jussive – since “He” is third person, in the jussive this is the express will of Yahowah literally expressed with ongoing implications)) My Words (dabarym ‘any – My statements and message, My answers and promises, My way of speaking, My account of things and matters which pertain to My testimony) upon your heart to facilitate good judgment (leb – serving as the seat of judgment, of 40rational thinking, of proper motives, and of a correct perspective and attitude).

Choose to focus upon and literally observe (shamar – elect of Your own freewill to closely examine and carefully consider, look to and thoughtfully contemplate, thoroughly evaluate and genuinely attend to (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 instructions regarding the conditions of the relationship (mitswah ‘any – My authorized directions pertaining to the terms of the relationship agreement and covenant contract) and (wa – thereby in addition also) you will have chosen to live forever (chayah – be restored to life, embracing the source of continuous and sustained growth, which is healthy, beneficial, and abundant, accepting the promise of renewal and restoration (qal imperative – denoting a literal interpretation of a relationship which is subject to the freewill of the person being addressed)).’” (Mashal / Word Pictures / Proverb 4:4)

Of this, we can be certain: the Towrah is comprised of God’s words. We know this because Yahowah used prophecy to prove His direct inspiration for this text. Therefore, Dowd, as the Son of God, “tamak – accepted, trusted, and upheld” the Towrah. He was Towrah “shamar – observant.” It would therefore be impossible to follow His example and not do the same.

While that should be obvious to everyone who hasn’t been deceived by religious jargon, Yahowah is using His Son as an example, showing us through him that eternal life is the result of closely examining and carefully considering His directions regarding the conditions of His relationship agreement. These mitswah are found in only one place – the opening chapter of the Towrah. Therefore, Dowd | David because He chose of His own volition to be 41Towrah-observant. Moreover, he was not only the living embodiment of the Covenant, he accepted its conditions. And, of course, he went a step further by enabling the benefits of the Beryth through the Miqra’ey.

In this light, it is also remarkable to note that both “shamar – observe” and “chayah – live” were conveyed in the imperative mood, which means that “we choose life by choosing to observe” the “mitswah – instructions regarding the conditions of the relationship agreement.”

Speaking of “light,” as the source of Yahowah’s light, the Towrah is the means to eternal life, empowerment, perfection, and thus to being right.

“The Towrah (Towrah – the signed, written, and enduring means to search for, find, and choose the instruction, teaching, guidance, and direction, which provides answers which facilitate our restoration and return that are good, pleasing, joyful, beneficial, purifying, and cleansing) is Light (‘owr) and (wa) the Way (derek – the Path) of Life (chay – the source of continuous and sustained existence, abundant growth, of revival, renewal, and restoration, the promise of the most favorable of circumstances, prosperity, and blessings).” (Mashal / Word Pictures / Proverb 6:23)

This being so, Paul, who conceived the world’s most popular religion by assailing the Towrah, did so by lying to everyone. And while we are on the subject of deceivers, why, since the Towrah is both a source of light and life, did rabbis write their Talmud to compete with it?

Pointing out the obvious, should anyone be interested in becoming enlightened, in transitioning from a mortal being to light, and to living past their present allotment of years, read the Towrah. It comes highly recommended.

In this next installment of Fatherly advice, Yahowah’s children are once again encouraged to be observant, paying 42attention to God’s words, His answers and explanations. Our Heavenly Father wants us to treasure His directions regarding the conditions of His family-oriented relationship. He tells us that by closely examining and carefully considering the terms and conditions of the Covenant we will live, that is so long as His Towrah remains the focus of our eyes.

“My son (beny ‘any – My child), choose to closely examine and carefully consider (shamar – elect to focus upon, literally observe, diligently and thoughtfully evaluate, agree to pay close attention to and genuinely care about (qal imperative – indicating that an actual relationship will be established between Father and son should the child choose of his own volition to pay attention to this exhortation to revere and regard)) what I say (‘emer – My answers, explanations, declarations, and promises).

And (wa) the conditions of My relationship (mitswah – My authorized directions and binding instructions regarding My covenant contract) you should habitually treasure and store (tsaphan – you should value and retain (qal imperfect jussive – the intent and purpose of treasuring the terms of the relationship is to genuinely ensure that it leads to everlasting results)) with you (‘eth).

Choose to keep focused upon and observe (shamar – elect to actually examine and consider, pay close attention to, and genuinely care about (qal imperative)) My instructions regarding the terms of the binding contract (mitswah – My directions regarding the relationship agreement) and (wa) live (chayah – choosing to be restored and renewed, electing to be nourished and grow, existing forever as a result of God’s promise and favor) (qal imperative – affirming that our decision to observe the Terms and Condition of Yah’s binding Covenant is equivalent to choosing to be restored to life and living forever)).

43My Towrah Teaching (Towrah – My Torah Instruction, Guidance, and Direction: from tow – My signed, written, and enduring, towrah – way of treating people, tuwr – giving you the means to explore, to seek, to find, and to choose, yarah – the source from which My instruction, teaching, guidance, and direction flow, which tuwb – provides answers that facilitate your restoration and return, even your response and reply to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes you to be loved, to become acceptable, and to endure, tahowr / tohorah – purifying and cleansing you, towr – so as to provide you with an opportunity to change your thinking, attitude, and direction) should be as (ka – should be considered as and akin to) the focus (‘iyshown – the center and pupil) of your eyes and understanding (‘ayn – your sight and perceptions, your perspective and thoughts).” (Mashal / Word Pictures / Proverb 7:1-2)

When we observe the Towrah, we are afforded the opportunity to live as God’s son or daughter, as was the case with Dowd. When we observe Yahowah’s instructions, life continues. When we focus on the Towrah, we come to appreciate such things.

Next, we discover that, according to God, anyone who abandons or rejects the Towrah is not only foolish for doing so, but they are also extolling evil as a result. That’s bad news for Christians, and especially condemning Paul and his epistles, as well as for Orthodox Jews who prefer the Talmud and Mishnah of Akiba and Maimonides.

“Those who reject or neglect (‘azab – those who forsake or disassociate from, those who abandon or ignore, those who actually consider themselves free of and released from (qal participle – serving as a descriptive verb depicting actual events) the Towrah (Towrah – the signed, written, and enduring means to search for, find, and choose the instruction, teaching, guidance, and direction which 44provide answers which facilitate our restoration and return that are good, pleasing, joyful, beneficial, favorable, healing, and right, purifying and cleansing, thereby giving us the opportunity and means to change our thinking, attitude, and direction to the way which is more fortuitous and beneficial) arrogantly boast and make fools of themselves by extolling (halal – they are flashy, and while pretending to be bright and enlightened they display an improper attitude of haughtiness, glorifying themselves while eulogizing and praising (piel imperfect – the object suffers the effect of the verb on an ongoing basis)) that which is wrong, unrighteous, and evil (rasa’ – wickedness, immorality, and injustice, the guilty and condemned who deserved to be punished, those in violation of the standard)).

But (wa) those who observe, focusing upon (shamar – those who closely examine and carefully consider (qal participle)) the Towrah (Towrah – Source of Instruction, Teaching, Guidance, and Direction), they take the initiative to oppose and resist them (garah ba hem – they are overtly hostile to them and they provoke them, they actively engage against them and irritate them by not conforming to their influence, pressure, or power, continually disputing them (hitpael imperfect jussive – they choose of their own freewill to consistently strive against them, doing so independently and without the assistance of others)).” (Mashal / Word Pictures / Proverb 28:4)

God just called a few billion Christians “stupid.” It’s little wonder they are so opposed to the God of the “Old Testament. Too bad for them that He’s actually God and there are no others.

The moment we come to understand that Paul tried to annul the Towrah, we recognize that we must openly and aggressively oppose him in an attempt to neutralize the effect of Paul’s poison pen. Second only to sharing 45Yahowah’s testimony with those open to it, it is the most beneficial way to invest our time. This is particularly so because Christianity has been overtly anti-Semitic and exists by virtue of robbing God’s Son of his accolades and achievements while robbing God’s People of His promises. Then to add insult to injury, they have blamed Jews for killing their god.

Since this does not mention Sha’uwl | Paul by name, as do so many other prophecies condemning him, should you think that I’m unfairly associating the principal author of the Christian New Testament with this statement from God, I’ll give you a year to compose a list of other known and equally arrogant individuals who claimed to be inspired by God while overtly rejecting the Torah. And should you be able to identify someone who has done even one percent as much damage in this regard as has Paul, wouldn’t that still leave Paul as a villain, one we have just been expressly asked to condemn?

This does not mean that Paul held a monopoly on evil. While he is arguably the most “ra’ – errant and harmful” individual who ever lived, the inability to “byn – exercise good judgment” has become epidemic as a result of political correctness. In fact, the reason evil prevails is that most people have been conditioned to accept popular religious and political lies, and very few will risk their lives to awaken the precious few who have retained the ability to think for themselves.

“Evil (ra’ – wicked and violent, mischievous and malignant, errant and immoral, adverse and bad, undesirable and valueless, harmful and violent) individuals (‘ysh – men) do not (lo’) comprehend or impart (byn – consider, realize, perceive, understand, instruct, or implement (qal imperfect)) good judgment (mishpat – the proper means to resolve disputes, the way to be discriminating, to be fair, to obtain justice, or to make sound decisions).

46But (wa) those who diligently seek (baqash – those who conduct a meticulous search and a responsible investigation procure the information necessary to learn about, desiring to extract the requests and offers of) Yahowah (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) consider and understand (byn – apprehend, perceive, and realize, making the necessary connections to comprehend (qal imperfect)) everything (kol).” (Mashal / Word Pictures / Proverb 28:5)

God can be known, but only by those who diligently search His Word and then rationally contemplate what they have read. While this requires focus, a receptive mind, and copious amounts of time, the reward goes well beyond knowing our Creator and Benefactor. Once we come to understand God, everything makes sense, and we are positioned to live fulfilling and productive lives.

Religious Jews, Christians, and Muslims alike, even politicians and the secular media, are prone to prayer, most of which are requests directed at God. And yet, according to God, such acts of petition and devotion are repulsive.

In this regard, if you were to ask the Haredi, a Christian, Muslim, or Secular Humanist if they find the Torah reprehensible, most will sidestep the question by suggesting that it is outdated and no longer applies. But cite anything Yahowah had to say in opposition to their political or religious views and see how long it takes them to condemn it.

“The one who turns away his ear from hearing (suwr ‘ozen huw’ min shama’ – the one who avoids listening to) the Towrah (Towrah – the source of instruction and direction, guidance and teaching), then consequently (gam – also and subsequently) his repulsive prayers, abhorrent requests, and errant means to resolve conflicts (taphilah huw’ – his erroneous manner of 47speaking which whitewashes the truth, including his loathsome pleas and petitions for intervention which display a lack of character and are foolish and unseemly; from taphel – to stupidly and insipidly smear, whitewashing and covering over and palal – the means to mediate and judge, to resolve issues and to achieve justice, to intercede and intervene) will be considered reprehensible and detestable (tow’ebah – will be seen as a disgusting abomination and will be associated with religious worship and idolatry; from tow’ah – an erroneous perversion which confuses and leads astray and ta’ab – to be abhorred and detested for having engaged in an abominable religious ritual while intoxicated).

The one who misleads (shagah – the one who deceives and leads astray through deliberate error or ignorance (with the hifil stem the one doing the misleading causes their victim to embody the same deceptions)) the upright and straightforward (yashar – those who are not crooked and who are on the level, those who are correct and innocent) in the way (ba derek) of error and evil (ra’ – in that which is harmful, malignant, afflicting, and adversarial, improperly severing the relationship; identical to rea’ – loudly conveying a message, shouting it out publicly as a fellow citizen), into his own pit (ba shachuwth huw’ – his place of darkness where he is brought down, prostrating himself in worship before false gods and reduced to despair), he will fall and be cast down (huw’ naphal – he will be diminished, descending from a higher position to a lower one, bowing down himself before being cast down and wasting away).

But those who are right and thus perfected (wa tamym – those who are correct and have become not guilty, who are genuine and truthful and thus unblemished) will enjoy a good, generous, festive, and beneficial inheritance (towb nachal – will inherit and acquire that 48which is agreeable, moral, joyous, and valuable).” (Mashal / Word Pictures / Proverb 28:9-10)

Those who are misled, and are Towrahless as a result, are repulsive to Yahowah. They squandered His offer of life and of perfection, even adoption. But that is the end of it. There is no punishment, just rejection and thus the cessation of life. But for those who mislead the straightforward who would otherwise be correct, there is a price to pay. After bowing down before Yahowah, they will be cast down into the darkness of religious worship that they, themselves, promoted.

And for those who are neither deceived nor deceivers, who know and accept what is right, they will inherit the blessings of the Covenant and everything that goes with it. Since this seems to be such an easy decision, why are there so few who accept Yahowah’s provision?

God has not left us to our own devices. He revealed what we need to know to find the path that leads us Home. Moreover, He is not responsible for leaders who are corrupt and unrestrained. They are who they are because they ignored Yahowah’s revelation.

“Without prophetic revelation (ba ‘ayn chazown – with no communication from God, without prophecy, without a covenant agreement establishing the relationship; from chazah – without seeing and perceiving, without understanding) wicked people take charge and become unrestrained, leading the unaware to their death because they lack the ability to respond rationally (‘am para’ – individuals act as leaders over ignorant people and those in charge take their own initiative, running wild, while the people behave like an uncontrolled mob, unthinking, their responses become inappropriate).

But (wa) he who actually observes and genuinely focuses upon (shamar – he who closely examines and carefully considers (qal participle – literal interpretation of 49a highly descriptive verb whereby the individual becomes known and is influenced by his willingness to observe)) the Towrah (Towrah – the Source of Teaching, Instruction, Direction, and Guidance) walks along the path which gives meaning to life and is blessed (‘esher / ‘asher / ‘ashur – steps forward and strides upright on the correct path to a fortuitous relationship and experiences great guidance and teaching, living a joyous upright life having advanced and progressed along the restrictive, right, certain, and valid, straight way to be encouraged, become prosperous, be enriched, and become safe and secure).” (Mashal / Word Pictures / Proverb 29:18)

Yahowah’s instruction was directed to selected individuals prior to Moseh. ‘Adam and Chawah, Noach and his family, then ‘Abraham, Sarah, and their son Yitschaq received verbal guidance from God and acted upon it. But from the time ‘Adam and Chawah were expelled from ‘Eden to the time the written Towrah was conveyed from Mount Choreb, the vast preponderance of people knew nothing of God. And humanity became so violent and perverse as a result, to keep humankind from self-annihilation, Yahowah had to start all over again, sparing only Noach and his family among those who lived near ‘Eden.

Within centuries of the flood, from Babylon to Mitsraym, “‘am para’ – wicked people had taken charge once again and become unrestrained, leading the unaware to their death.” And it wouldn’t be long before mankind the world over became the living embodiment of this prophetic revelation. Even today, especially today, every political and religious leader is unthinking, wicked, and unrestrained. Consider the more recent Presidential elections in America between horribly bad and much worse.

I am particularly pleased to see where these words have led because it’s right back to the place where it all 50began, with ‘asher. But this time, rather than ‘asher forming an association with Dowd in conjunction with Pesach and Matsah, ‘asher is the express reason we should observe the Towrah. And yet, we should not be surprised because these things are “‘asher – related.”

According to God, and He ought to know, by closely examining and carefully considering His Guidance and Instruction, we find ourselves “‘asher – walking along the path which gives meaning to life.” This means that by observing the Towrah we are blessed by way of the Covenant relationship.

While it is true that to be included in the Covenant we must come to know, understand, accept, and act upon its terms and conditions, the reason Yahowah was able to transition directly from us observing His Towrah to being blessed by walking according to it is because the path is comprised of the Miqra’ey, and it leads to God’s Home. But more than this, since Yah’s Towrah is the most valuable text in the universe, anyone who closely examines and carefully considers the benefits being presented therein will almost invariably choose to capitalize upon God’s magnanimous offer. And in this regard, even the conditions of the Covenant are benefits.

The first word Dowd wrote was a derivation of ‘asher, only to be followed by ‘asher, itself. They were used to present Yahowah’s Towrah as the fulcrum upon which humanity pivots toward God or away from Him. Let’s consider those lyrics now.

“Joyful with me and blessed by me (‘ashery – fortunate in the relationship with me, stepping along the straightforward and correct path which gives meaning to life with me providing the proper place to stand and live as a benefit; a compound of ‘asher – to benefit relationally with ‘any – me) is the individual (ha ‘ysh) who, as a result of the relationship (‘asher – who is elated and favored 51through the association, taking the proper strides to live a productive and prosperous life, blessed by the benefits of striding along the correct path), does not walk (lo’ halak – he does not journey through life (qal perfect)) in the counsel of those who are religious and incorrect (ba ‘etsah rasha’ – in the advice of a con man advocating religious schemes through his rhetoric, in the criminal promotion of a revolting authority figure with a plan causing those who believe in it to be unjust, immoral, and condemned as guilty), does not stand (lo ‘amad – he is not present, does not engage, endure, or remain (qal perfect)) in the way (wa ba derek – in the path) of those who are misleading (chata’ – of those who should be ostracized for leading people astray and causing them to miss the way with their errant platitudes), neither sits or dwells (lo’ yashab – he neither is established or seated, neither inhabits nor settles down, remaining (qal perfect)) in the company (ba mowshab – in the place, congregation, or dwelling, in the seat or position of power of a ruling socio-religious influence) of those who babble, confounding by scoffing and ridiculing (lets – of those who presumptuously interpret and arrogantly deride, mock, and scorn, causing derision through contempt and jeering, arrogantly mouthing a rebellious interpretation).” (Mizmowr / Melodious Lyrics / Psalm 1:1)

I concur. Having walked away from religion and politics, I’ve never been happier or more intellectually stimulated. Washing that contrived rubbish out of my system has been a blessing. I no longer stand with those who babble.

Once I was exposed to how dissimilar God’s message is from man’s rhetoric, I took sides. And now I am opposed to those who arrogantly deride Dowd, Yahowah, and the Towrah.

As we ponder the expansive implications of what we have just read, we find ourselves being called into Dowd’s 52company. We can walk alongside, appreciative of the role he has played in fulfilling the Miqra’ey | Invitations to Meet with God. This is how he is able to bless those who accompany him.

I am ‘ashery | thrilled that Dowd began his literary love affair celebrating his relationship with Yahowah and His Towrah using the same word that brought us together twenty-three years ago as I tried to make sense of a prophecy found within 2 Samuel 7. As we have learned over the intervening time, ‘asher defines the proper path to the Covenant relationship while also expressing its purpose.

Those who are blessed by ‘asher in conjunction with Father and Son “enjoy the benefits of being part of the same Family. They are elated for having been favored through this association, having taken the proper strides to live a productive, prosperous, and joy-filled life.” ‘Asher is “the correct, albeit narrow and restrictive, straightforward path which leads to abundant life.” ‘Asher gives every aspect of our existence meaning. Those of us who, like Dowd | David, become God’s sons and daughters do so by making an ‘asher-like connection between Yahowah and His Towrah, literally walking to One directly through the other!

In his opening statement, our Shepherd, Messiah, and King encouraged us to join him in walking away from religious advice, from being misled politically, and from being confused conspiratorially. In Israel today, this means that the religious must toss out their Talmud and Zohar, their depressing black outfits and ridiculous kippahs, silence their prayers and refrain from their rituals, disavowing all of their mitzvot and halakhah, and come clean if they want to follow Dowd Home. But that is not going to happen because there isn’t a single rabbi or any member of the Haredi cult who knows Yahowah or who is part of the Covenant Family. They are too indoctrinated in 53religious rhetoric to recognize or accept the truth, even when offered by God.

Religious Jews embody the attitudes Yahowah finds the most despicable. They claim to represent Him and speak for Him when they are the most clueless about Him.

So, while those who are prepared to be Covenant are few, as long as there are some who are willing to listen, our lives will have been well lived by sharing this message with time. It is for these individuals that we translate and share, shining a light on the path Father and Son have provided to bring them Home.

In light of what Dowd revealed at the outset of his initial Mizmowr, why do 4 billion Christians, Muslims, and religious Jews ignore what he wrote? Dowd opened his prophetic repertoire by undermining Paul, Akiba, and Muhammad / Christianity, Judaism, and Islam. They all wrongly claim that the Psalms were inspired by their god, and yet, the Messiah and Son of God rendered their appeal false by saying that we ought not to walk in the counsel of those who are religious and misleading.

The very Towrah they either sought to annul, augment, or abrogate is advocated as the means to avoid the confounding ridicule of the religious by the man closest to God. Paul established Christianity by going to war against the Towrah. Akiba would misinterpret it at the onset of the Talmud. And Muhammad paid lip service to Dowd and the Psalms while contradicting both. As for which of the three has been more caustic to God’s people, we may have to wait until their trials when Yahowah judges and condemns all three men – along with a host of others.

Unwilling to listen to the God who created man in His image, these men created gods in their image and thereby failed those who believed them.

54The first sentence in the first Psalm is a punch to the gut of the faithful. It states: 1) Do not walk in the counsel of someone who is religious and, thus, incorrect. 2) Do not stand with a person who is wrong and who leads people astray. 3) Do not sit or dwell in the company of an individual who babbles incoherently with their presumptuous interpretations and derisive ridicule. 4) After disassociating from such an individual or institution, desire and delight in Yahowah’s Towrah | Teaching, giving His Towrah | Guidance serious thought and consideration day and night.

The man at the center of God’s plans centered his life on the Towrah. He pondered its implications and weighed its benefits so that his decisions were sound. We should do similarly.

These same recommendations serve as the initial conditions of the Covenant. We are asked to walk away from man’s influence and then come to trust and rely on Yahowah’s guidance. The Beloved’s inspired advice is the antithesis of what Akiba, Paul, and Muhammad have promoted.

It should be noted that “‘etsah – the deliberate counsel, advice, and determined purpose” speaks of a single individual, while those befuddled by him would be many, with “rasha’ – those who are religious and incorrect” presented in the plural form. Therefore, based on these two words, we are dealing with a con man acting as an authority figure advocating a religious scheme that draws from a pagan past and causes those who believe him to be condemned.

Similarly, “derek – the way or path” exposes the methods of one individual while his victims, the “chata’ – those who are wrong and who have been led astray and have missed the way,” would be many. Then reinforcing the realization that this is addressing a particularly 55misleading and extremely influential individual who is negatively affecting the lives of all of those who allow themselves to be influenced by him, “mowshab – the place, company, and assembly that this religious authority” hails from, denotes a unique individual while those he causes to “lets – engage in confounding babble and deriding ridicule” are countless. Throughout this statement we are witnessing a single perpetrator with many victims.

Since this would be inclusive of all three religious founders, Paul, Akiba, and Muhammad, since they were all wrong, and because they were all arrogant and derisive, there is no reason to choose the most Towrah-adverse. Avoid them all for the sake of your soul.

Focus on the enjoyable and thoughtful aspects of Yahowah’s Towrah if you’d like to spend your eternity with Yahowah and Dowd. Or you can retain an affinity for Akiba and continue his Diaspora. While it’s not recommended, many have chosen to follow the example of a rapist and pedophile, the mass-murdering and demon-possessed terrorist of Islam into Hell. Billions also prefer the jaundiced rhetoric of the Plague of Death. Following Sha’uwl | Paul into She’owl | Hell, they will become personally acquainted with the thorn in his side. The choice is yours.

Yahowah chose Dowd to lead His people in the past and has chosen him to reestablish his kingdom in the future because Dowd was Towrah-observant. And that made Dowd tsadaq | right. His second advent was his choice – something which will become evident in due time.

“Instead, and by contrast (ky ‘im – however by contrast, genuinely and honestly), within the Towrah | Teaching and Guidance of Yahowah (  – the Instruction and Direction of Yahowah), is what is valuable and matters to him (chephets huw’ – is his source of 56meaning, of being pleasing and accepted, such that it is pleasurable and pleasing to him).

And in His Towrah | Directions and Instructions (wa ba Towrah huw’ – and upon His Guidance and Teaching), he meditates, giving serious thought and consideration to the information so as to speak decisively (hagah – he reads and ponders, thinking intently, then decides and roars to remove what does not belong (qal imperfect)) day and night (yowm wa laylah).” (Mizmowr / Lyrics to Sing / Psalm 1:2)

I have found that the common denominator among all Covenant members is our genuine love for the Towrah. There is nothing we would rather read. I’d rather study Yahowah’s towrah | teaching and guidance than anything else – whether it is found in a Mizmowr such as this or in the Naby’. Doing so brings enjoyment and enlightenment.

In this regard, let’s be clear – Yahowah’s Towrah is not limited to Bare’syth, Shemowth, Qara’, Bamidbar, and Dabarym. God’s Teaching and Guidance are found throughout the Naby’ | Prophets, Mizmowr | Psalms, and Kathabym | Writings. And second, as we recall what we have previously read in the 19^th Mizmowr, Yahowah’s Instructions and Directions are not only complete, lacking nothing, they serve to restore our soul. And thus, there is no reason for nor presence of new or additional Teaching.

I have spent the last twenty-three years of my life being circumspect, and based on that search, I consider these to be the most important words ever written with respect to God’s testimony. Dowd sought to understand and then share the mind, heart, and message of God. When these words permeate your soul, as they did Dowd’s, you will have reached the epitome of life.

“Yahowah’s (Yahowah – an accurate transliteration of the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence 57and our shalowm – reconciliation) Towrah (Towrah – Source of Teaching and Instruction and the Place from which Direction and Guidance Flow) is entirely complete, totally right, and perpetually perfecting (tamym – is eternally without defect or error, lacking nothing, totally correct and true, unobjectionable in absolute accord with reality, genuine and moral, helpful and healing, constant and beneficial, enduring as an integrated whole to the end of time), returning, restoring, and transforming (shuwb – turning around, bringing back, changing, renewing, and recovering (hifil participle construct – the subject, which is Yahowah’s Towrah, causes the object, our souls, to experience this vivid and self-defining transformation with Him, connecting our souls to Him through the restoring nature of the Towrah)) the soul (nepesh – our consciousness and inner nature, our personality, proclivities and aptitude, our perspective and character, the ability to observe and respond which is common to all animal life).

Yahowah’s (Yahowah – the proper pronunciation of the name of YaHoWaH, our ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) restoring testimony and enduring witness (‘eduwth – everlasting and renewing stipulations serving as a way to memorialize an agreement between two parties for an unlimited duration of time; from ‘ed and ‘edah – an eternal witness to an agreement concerning a glorified community of the highest possible status which gathers together with a shared understanding regarding the evidence and in a common cause which is being memorialized so that its conditions and precepts are forever remembered) is trustworthy and reliable (‘aman – is instructive, informative, verifiable, and dependable, is confirming, supportive, establishing, and enduring, is readily affirmed and easily accepted, building confidence over time, and serves as a nurturing tutor and mentor to validate the written and binding covenant agreement), 58making learning which results in understanding (chakam – making education and enlightenment to the point of comprehension, facilitating a knowledge of the instructions and a grasp of the teaching leading to wisdom (hifil participle construct)) easy for those who are receptive (pathy – simple for the open-minded and readily deduced for those with the capacity to change; from pathah – open minded and pethach – unfolding events leading to opening and entering the doorway). (Mizmowr 19:7)

Yahowah’s (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) principles, oversight, directions, and guidance, (piquwdym – instructions and prescriptions which should be considered and acted upon regarding the assigned appointments, as well as the precepts, procedures, and teaching, because when they are observed, attended to, and cared about, they cause the individual and their circumstances to undergo considerable change; from paqad – oversight and caring guidance which we should pay especially close attention to and carefully examine so that we respond appropriately and benefit as intended) are right (yashar – are straightforward (and thus neither crooked or circuitous) and upright (and thus do not include bowing down), they are approved, esteemed, correct, proper, honest, and pleasing), causing the heart to rejoice (leb samach – facilitating an attitude of elation and a joyous disposition as a result of thoughtfully evaluating the directions while happily incorporating them into one’s life (piel construct – the heart is satisfied by Yah’s oversight when a connection is made between it and God)).

Yahowah’s (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) instructions regarding the conditions pursuant to His relationship agreement (mitswah – His authorized stipulations pertaining to the codicils of His mutually binding covenant contract) create heirs who are 59brilliant and enlightened (bar – provide light for His offspring which leads to understanding, creating children of the supernatural being who become light, creating favoritism among those choosing and chosen to participate in a special relationship as sons and daughters, creating descendants who are bright, radiant, and akin to cleansed and purified grain, paving the way to inheritance, to enlightenment, and to comprehension), illuminating the proper perspective (‘owr ‘ayn – shining a light for the eyes to see, enabling insightful observation and understanding, shedding a brilliant light on the means to enlightenment and thereby obliterating darkness while making the perceptive person aware and thus able to see the light (hifil construct – the conditions of the relationship cause the observant individual to become light and to be bound to the source of the light)). (Mizmowr 19:8)

A reverence and respect for (yir’ah – demonstrating a profound appreciation for what it means to be revitalized and restored while astonished by the awesomeness of the superior nature of) Yahowah () is perfecting and restoring (tahowr – cleansing and renewing, enabling the individual to present themselves for purification so that they can be pronounced clean and flawless, free of all impurities and majestically brilliant), sustaining and establishing (‘amad – causing one to remain and endure, continuing to abide standing upright and present (qal participle)) forever (la ‘ad – for eternity as a result of the witness, to approach and draw near the source of the testimony for an unlimited duration of time).

Yahowah’s (Yahowah – the proper pronunciation of YaHoWaH based on His towrah – teaching regarding His hayah – existence) means to exercise good judgment and to justly resolve disputes (mishpat – the means used to achieve justice and to make sound decisions; from shaphat – to render rational decisions based on a thoughtful evaluation of accurate and complete information) are 60continually trustworthy and reliable (‘emeth – are enduring, dependable, honest, consistent, and true forever). They are wholly right and completely vindicating (tsadaq yahdaw – they are in one accord working in harmony and in unison, all together and united, correct and justifying, causing the recipient to be upright, acceptable, cleared of all wrongdoing, righteous, acquitted, and declared innocent (qal perfect)).” (Mizmowr / Melodious Lyrics / Psalm 19:9)

The Towrah was written to save, not condemn, to guide, not control, and to present a relationship, not a religion. Everything we need to know about Yahowah is presented therein. It gives meaning to life.

Without the Hebrew transliterations, here again is what I consider to be the single most important statement ever written regarding Yahowah’s Towrah | Guidance and Instruction…

“Yahowah’s Towrah, the Source of His Teaching, Instruction, Direction and Guidance, is entirely complete, totally right, and perpetually perfecting, eternally without defect or error, lacking nothing, totally correct and true, unobjectionable and in absolute accord with reality, morally helpful and healing, beneficial as an integrated whole to the end of time, returning, restoring, and transforming the soul, the consciousness and inner nature of the individual, and the essence of a person’s ability to be observant and responsive.

Yahowah’s restoring testimony and enduring witness, His everlasting and renewing stipulations which serve as a way to memorialize His agreement, is trustworthy and reliable, instructive, verifiable, and dependable, confirming, and supportive, readily affirmed and easily accepted, building confidence while serving as a nurturing tutor and mentor to validate the 61written and binding covenant agreement, making learning which results in understanding easy for those who are receptive and open-minded, because it is readily deduced by those with the capacity to change. (Mizmowr / Psalm 19:7)

Yahowah’s principles, directions, and guidance, His instructions and prescriptions which should be considered and acted upon regarding the assigned appointments, are right, straightforward and approved, proper and pleasing, causing the heart to rejoice, thereby facilitating a positive attitude and a joyous disposition as a result of thoughtfully evaluating the directions while incorporating them into one’s life.

Yahowah’s instructions regarding the conditions pursuant to His relationship agreement and His authorized stipulations pertaining to the terms of His mutually binding covenant contract create heirs who are brilliant because they provide light for His offspring which leads to understanding, creating children who become enlightened, thereby aware of the proper perspective, shedding a brilliant light on the means to obliterating darkness while making the perceptive person aware and thus able to see the light. (Mizmowr / Psalm 19:8)

A reverence, respect, and profound appreciation for Yahowah is cleansing and restoring, perfecting and renewing, enabling the individual to be pronounced flawless, free of all impurities and majestically brilliant, causing one to abide standing upright and present forever.

Yahowah’s means to exercise good judgment and to justly resolve disputes, specifically the means used to render rational decisions based on a thoughtful evaluation of accurate and complete information, are continually trustworthy and reliable, dependable and 62consistent, forever. They are wholly right and completely vindicating.” (Mizmowr / Melodious Lyrics / Psalm 19:7-9)

If you are not convinced that, when it comes to knowing God and being saved by His Son, everything that matters is revealed in the Towrah, Naby’, wa Mizmowr of Yahowah, thereby affirming that God did not authorize and will not accept a Talmud, Zohar, New Testament, or Quran, then nothing anyone could ever write or say will resonate with you. Frankly, it would be impossible for a mere mortal to improve upon Dowd’s statement.

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