320Observations

Teaching

8

Understanding

A Stem from the Right Branch…

As we open the 11^th chapter of Yasha’yah | Isaiah, it is déjà vu all over again. The message of the great prophet is so essential to the final gleaning and then to the remnant of Yisra’el left behind in advance of Yowm Kipurym, we have turned to this proclamation for elucidation in An Introduction to God volumes 1 and 2, in Yada Yahowah volumes 6 and 7, and in volume 2 of Coming Home.

And yet, for me, and for those who have been alongside during this voyage of discovery these past 23 years, this is where the transformation from the blissful anonymity of Yada changed, and we realized that we were not just witnesses to God’s unfolding story but were also participating in it. For us, this was the most cathartic and transformational event in our lives.

While I initially considered this prophecy to be uniquely relevant to me and to a significant degree, also meaningful for God’s people, I did not come to view it as particularly valuable until more recently. This change in perceptions is based upon two factors. Although this is the first time we became aware that Yahowah had addressed what we were accomplishing together, we have subsequently learned that this reference is reinforced throughout Yahowah’s prophetic testimony. And second, the disposition of God’s people is riding on the outcome. We must prevail for Yahowah and Dowd to celebrate their return before a welcoming remnant of responsive Yisra’elites on Yowm Kipurym in year 6000 Yah. There 321were none before we began and there must be thousands before we are done.

As we turn the page, we are confronted by a word that is found only twice in the whole of the Towrah, Naby’, wa Mizmowr: choter. This title is used to describe a lone individual who is extended by God – someone Yahowah wants to stand out so that Yahuwdym | Jews notice what he has to say.

His identity is more than an idle curiosity because the Choter is imbued with the Seven Spirits of Yahowah, ostensibly to hasten the return and herald the restoration of Yahowah’s Family. For this purpose, the Choter is afforded an unparalleled quotient of intellectual and rhetorical capabilities such that he comes to understand and is, therefore, able to accurately and boldly state what Yisra’el | Individuals who have Struggled with God have failed to comprehend. Principally through the written word, his mission is to enlighten God’s people, exposing them to Yahowah’s name and to His Son, to their eternal and restoring testimony, and to the Beryth and Miqra’ey which lie at the heart of their story.

Therefore, as we seek to properly translate the opening statement, and appreciate who it is addressing, we will not only explain why these remarkable things were predicted of the Choter but, also, determine why the symbolic imagery inherent in the geza’ | stump and tsemach | branch we have witnessed in association with Dowd are now being deployed in conjunction with this uniquely relevant individual. He is evidently so vital to the fulfillment of Yahowah’s plans that an entire chapter of Yasha’yah is devoted to explaining how God intends to use him.

Since context is key to understanding, what we have read thus far is that Yahowah is offering the ultimate gift, that of His beloved and accomplished Son, Dowd, to resolve the persistent religiosity of His people. God’s 322Gibowr | Most Competent Man, His ‘Ed | Eternal and Restoring Witness, is even presented as the rightful alternative to the menacing Adversary.

Therefore, by introducing the Choter using terms like yatsa’ | extended in the sense of an exodus, min geza’ | from the stump and rootstock of yshay | to stand out and be noticed as a netser | observant branch who is sheresh | steadfast and properly nourished so as to be parah | fruitful, producing an abundant harvest, Yasha’yah is setting a scene which is vital for his people to understand. He reveals that this Choter is “a secondary branch or stem,” even “a sprout or twig,” emerging off of the Branch represented by Dowd. But why? Similarly, the Choter can be compared to “a sucker or new sprout” which is to be seen growing out of the fallen stump which once represented Yahuwdym and Yisra’el. But for what purpose?

By using these metaphors in conjunction with a yatsa’ | exodus, the Choter must come after Dowd, be grafted into Yahuwdah, and strive to bring life back to Yisra’el by leading them away from the modern manifestations of mitsraym | the crucibles of religious and political oppression. Therefore, while he is someone far less important than either Moseh or Dowd, as well as Yasha’yah, he serves each of them – advancing what they had to say such that it resonates and takes root in the lives of Yisra’elites and Yahuwdym.

Inexplicably, as was the case with Yasha’yah | Isaiah 9, this is another prophetic pronouncement Twistians have been hoodwinked into believing validates their faith in the mythical misnomer, “Jesus.” As for the rhetoric of the rabbis, it is apparent that they remain clueless as to who this is addressing. They don’t much like Yasha’yah, and it is apparent that he does not care for them either. Therefore, our quest to understand what the great prophet is conveying to us at this time will be far from pedantic. The fate of Yisra’el hangs in the balance.

323The Great Isaiah Scroll reads…

“Then a Choter | a shoot, secondary branch, and sucker from the fallen stump (wa choter – a stem or smaller branch, a slender stick or twig, a pliable wooden instrument, a secondary source of growth serving as a living entity delivering progeny, an observant individual who is willing to listen and who is committed to thinking while collecting the things Yahowah values as an unrestrained extension) will be extended for a limited time (yatsa’ – he will be brought forth to serve (qal perfect active sequential third-person masculine singular)) by means of (min – out of) the stock (geza’ – the stump and root from which new growth emerges, the trunk which has been cut down and yet is capable of supporting new shoots) of Yshay | to Stand Out and Be Noticed (Yshay – To Draw Attention to the Substance of Existence; from yesh – to exist and become substantial, to stand up and be noticed), as (wa) an observant branch (netser – a secondary stem or shoot which extends from a primary limb; from natsar – to observe, watch over, and preserve, to closely look after, focus on, and protect) by means of (min) his roots, and that which keeps him anchored, steadfast, and nourished (sheresh huw’ – his base and foundation, that which keeps him firmly established), such that he will continually bear an abundance of fruit, being productive while encouraging productivity in others (parah – so that he will be consistently fruitful while causing and enabling prosperity on behalf of successive generations (qal imperfect)).” (Yasha’yah / Yahowah’s Deliverance / Isaiah 11:1)

There is no known verbal basis for choter, which means our preferred approach, which is to search the actionable root, is not going to provide the answer. The closest verb is chataph, which means “to catch or seize,” and could speak of a stem’s capacity to stretch out and seize upon additional light, thus becoming more productive. 324Increasing our challenge, choter does not share its three-letter composition with any other Hebrew word. This Choter, therefore, is unique – a one-of-a-kind individual extended by Yahowah for this purpose.

So, let’s commence our analysis by examining the paleo-Hebrew letters which comprise choter |  because they are descriptive. The word begins with a Chet | , which is a fence, something that protects and separates. The Theth |  was drawn to depict a basket in which things being harvested and valued are placed. And in the middle of that basket is an “x,” similar to the letter Taw, symbolizing the signature of Yah. Lastly, we find a Rosh | , drawn to present a thoughtful individual who is listening, observing, and thinking.

Therefore, by bringing these ideas together, we have an observant individual who is willing to listen and committed to thinking, collecting the things Yahowah values, the children He intends to harvest, His name, and His words, protecting His children by striving to separate the things of God from that which threatens them.

The fact that this person is looking  beyond the  and  rather than at them would have suggested that a choter could be counterproductive had either the  or  been among the letters in Yahowah’s name, . But as it is written, the choter’s –  merits are determined by how he is deployed.

This realization is further evidenced by the other use of choter, which is found in a Mashal / Proverb composed by Dowd. And since he was assuredly from Yshay, his use of the word should be instructive. Therefore, before we move beyond our translation of Yasha’yah 11:1, let’s jump back in time three hundred years and see how the ultimate wordsmith weaved choter into a lesson for God’s children. He wrote…

325“A wise (chakmowth – the thinking and prudent, the most skillful and capable, properly instructed and learned; from chakam – to learn and then teach) woman (‘ishah – wife and mother (also: ‘eshah – maternal fire, motherly light, and feminine enlightenment)) builds up (banah – she constructs and establishes, she restores and perpetuates the name of) her home and family (beyth hy’ – her house and household).

While (wa) the foolish (‘iweleth – the unthinking who is averse to understanding and thoughtlessly quarrelsome; from ‘ewyl – imprudent, defiantly ignorant, argumentative, and licentious as part of a community or citizenry (the basis of the English evil)) tear it down (haras hy’ – she breaks it apart, destroying and ruining it, pulling it down while pushing everyone out) with their own hands (ba yad hy’ – with her own power and influence).” (Mashal / Word Pictures / Proverb 14:1)

I do not want to minimize the value of motherly love, but you’ll note that according to God, when it comes to building a home, intelligence trumps emotion. That should not be surprising because for both men and women, nothing matters more than being right.

Also, if I may share something about my home. This rings true in my experience. After having been married to an especially thoughtless and quarrelsome woman and watching her destroy our marriage and family with her demeaning delusions, I am now blessed with the love and support, indeed the intellectual stimulation and encouragement, of a Towrah-observant woman who loves Yah.

Our relationship has profoundly enriched my life and improved what you are reading. While my ex never read a word I had written over the course of nearly twenty years and twenty books, Leah contributes to them, making them better.

326From a personal perspective, what follows has become tremendously important. Credibility counts when sharing the Word of God. It is essential that we never waver from the truth and that we always go where His words lead – no matter how unpopular, regardless of the consequences. We should never compromise and always avoid any association with someone or something that might impugn Yahowah’s reputation.

“He who walks (huw’ halak – he who travels through life, going) with integrity in what he knows to be right (ba yosher huw’ – with credibility in a straightforward and honest manner, never wavering), respects and reveres (yare’ – admires and appreciates) Yahowah (Yahowah – the proper pronunciation of YaHoWaH as ‘elowah – God instructed in His towrah – guidance regarding His hayah – existence).

While (wa) the devious going the wrong way along an errant path (luwz huw’ derek huw’ – those who depart from the path are lost, those whose way is perverted and corrupt along a crooked path with its own twists and turns) disregards and despises Him (bazah huw’ – disdains Him, views Him with contempt, loathing and spurning Him).” (Mashal / Word Pictures / Proverb 14:2)

This is why I never partner with those who are political or religious, even when they offer support. It is why I am so vehemently opposed to seeing my translations and transliterations, even my conclusions and insights, associated with anyone engaged in promoting conspiracies of any ilk. They are the ultimate black hole for credibility.

It is counterintuitive, but the religious are so devoted to their mythical deity that they not only view Yahowah as a rival, but they also despise Him and His Towrah. It’s not just that religions lead people away from God, most believers actually dislike almost everything Yahowah has 327to say. The religious prefer their way, no matter how twisted, to God’s way.

This then brings us to Dowd’s use of choter, and it’s a challenge unto itself. First, beginning with the 3^rd refrain, the poetic pattern changes such that it is no longer presented as a comparison between opposites. And second, in the phrase ba peh ‘ewyl ga’awah choter there is no verb. Therefore, one of the words must become actionable.

Approaching these terms one at a time, we find that ba-peh can either convey “in, by, or against a mouth” and, therefore, “with or against the verbiage being spoken.” Recognizing the language is decidedly ‘ewyl | foolish, it is apparent that Dowd is encouraging the Choter to confront deviant and deceptive individuals, serving either as a stick to stop them from running off at the mouth or an implement figuratively climbing down their throats in opposition to what those who are wrong have to say.

While ‘ewyl is kissing cousin to the English evil, on closer examination, it is actually addressing “stupidly stubborn citizens and their corrupt leaders.” It should be projected beyond individual “simpletons” to “a nation of idiots who collectively fail to comprehend.”

‘Ewyl speaks of “ignorant and irrational governmental systems which pervert and mock the truth by promoting deceptions.” It suggests what we observe today: “disingenuous and duplicitous institutionalized leadership preying upon those who have been deliberately dumbed down and rendered incapable of exercising good judgment.”

The only word in the phrase with an actionable root, ga’awah, will have to serve as our verb. And that is fortunate, because its verbal root, ga’ah, speaks of either “rising up or being lifted up.” It is used in the Towrah to describe triumphing over adversaries. It is a particularly 328adroit fit with the way the choter is deployed in Yasha’yah 11, dovetailing nicely.

Like many Hebrew nouns, ga’awah has a dark and light side – with the meaning derived from context. From the positive perspective, it is often used to describe Godly attributes. It can range from majestic magnificence and the exaltation of that which is worthy to be proud of what one is accomplishing. It can convey both loftiness and haughtiness, eminence or arrogance.

These things known, here is my best effort…

“Against the mouth (ba peh – by the lips and opposed to the speech or vocal edicts) of the stupidly stubborn citizenry and corrupt leaders (‘ewyl – of the simpletons who as a nation of idiots fail to comprehend, of the ignorant and irrational governmental systems perverting and mocking the truth by promoting deceptions, of the argumentative and licentious leaders and kingdoms of unthinking citizens who are averse to understanding, thoughtlessly quarrelsome, and foolish) a choter | a stem off the main branch and a sucker from the fallen stump who is observant and committed to thinking while treasuring the things which are valued (choter – a small shoot or secondary branch, a slender stick or twig, a sprout or stem, an implement of the proper standard, a secondary source of growth serving as a living entity delivering progeny) will be lifted up to oppose and agitate (ga’awah – will triumphantly rise up and grow to become an excellent counterbalance and an effective influence, roaring on behalf of the Almighty; from ga’ah – to rise up and to grow up, to be lifted up over adversaries and then acknowledged, perhaps dignified and approved, for having done so).

And so, the lips (wa saphah – the language) of the one who learns, comes to understand, and then teaches (chakam – of the learned and wise one who intelligently 329instructs) will focus on what he observes of them (shamar hem – will engage after he pays attention, and after he closely examines and carefully considers them).” (Mashal / Word Pictures / Proverb 14:3)

There are so many statements to oppose, it’s reassuring to see that the choter’s contrarian voice will be raised in opposition to the “‘ewyl – moronic pronouncements of idiotic government officials and ignorant leaders which affect society as a whole, thereby deceiving the masses.” Additionally, the idea of agitating those who are as influential as they are irrational is appealing to someone like myself who suffers fools poorly. Neither Yah nor I perceive ignorance as bliss. As we will soon discover, Dowd declares that deceptions are deadly.

As if applauding our thoughtful, investigative approach, Dowd provides us with another opportunity to test the same methodology. The opening phrase of the next statement is similarly devoid of a verb and yet replete with a wide array of potential messages.

“With no herds to graze or beasts of burden (ba ‘ayn ‘eleph – without grazing animals or oxen; from ‘alph – and thus with no one to learn or teach) the one responsible for their feeding and care (‘ebuws – the manager in charge of the granaries, stables, and feeding troughs for domestic animals) has clean, open, and empty fields (bar – has some grain, plenty of land, and bright and clean clothes, but nothing to show for them, in particular, no heir).

And yet (wa) a productive and abundant (rab – a plentiful and numerous, even great when counted in the tens of thousands who are substantially enriched by a) harvest is derived (tabuw’ah – overall productivity and yield is earned; from bow’ – comes (also addressing revenue, income, and profitability)) by the vigor and effort (ba koach – through the ability and might, the 330qualifications and resources, the forcefulness and steadfastness) of the bold who are observant, thoughtful, and responsive (shuwr – of the bullish who notice what is happening around them, process what they see to comprehend, and then care enough to help others, rendering a service to provide for their needs, being perceptive and judgmental as they journey through life).” (Mashal / Word Pictures / Proverb 14:4)

I do not think Dowd was speaking of oxen, cows, or bulls but, instead, of people and why it is important to be productive. Having worked for a living, I have always respected what ability and effort yield, and now that is especially so when the harvest is souls. The desire to achieve results, to prepare and then act, is one of Dowd’s trademarks. To a lesser extent, it is mine as well.

Getting personal again, I think that this Proverb was written to counsel the Choter, and to equip him to be more effective. It is evident that the most brilliant and articulate Yahuwd of all time, God’s Son, our King and Messiah, was told that the world would lose focus, failing to appreciate or capitalize upon, his role in God’s story, especially as the Zarowa’ | Sacrificial Lamb. After foreseeing that his people would deny and reject the merits of his lyrics and life, it appears that he was shown that Yahowah would extend a Choter to restore him and his people back to centerstage. His Father would invigorate a gowy, such that a secondary stem and sucker would effectively herald the story of his lives – being the first to understand and explain his role in fulfilling the Mow’ed Miqra’ey. Naturally concerned over his ethnicity, Dowd figured that the least he could do would be to help the Choter out and provide some instruction by way of a list of things to focus on along with what to avoid.

With Dowd having married well and poorly, and perhaps seeing that the Choter had initially made a very poor choice in this regard, God’s Son may have suggested 331to his Father that introducing a Yahuwd into the Choter’s life would prove beneficial, bringing us back to the opening statement. And what’s interesting is that when Leah first encountered this Proverb seven years ago, at a time when her ex had become particularly abusive and dishonest, she read herself into the role that she would come to play over time. In fact, she is responsible for not only directing my attention to this Mashal, but also encouraging me to rebrand and rewrite all of Yada Yahowah, with the intent of focusing on bringing Yahuwdym back to Yahowah. And it was during these comprehensive edits of the text that I discovered that Dowd was not only the Messiah and Son of God, as well as our returning King but, more importantly, I came to appreciate why he volunteered to fulfill Pesach and Matsah. The Mashal | Proverb proved prophetic.

This said, while this inspired testimony, like that found in the 91^st Mizmowr, may be addressed to a single individual, it is also designed to enlighten all who will listen. In this regard, the Mashal serves to equip those who would question the agitating and restorative role of the Choter. It also serves to enlighten those seeking to verify whether or not he is correct in what he is sharing about Yahowah and Dowd, providing them with the tools to be discerning.

For example…

“A trustworthy and reliable (‘emuwn – a dependable and honest, steady and steadfast; from ‘aman – supportive and confirming, nourishing and enduring, verifiable and credible) Witness to the enduring and restoring Testimony (‘ed – eyewitness providing insights and evidence regarding what occurred and was said in the past and how it applies to the future, even unto eternity, who can be relied upon) does not intentionally or consistently communicate that which is false (lo’ kazab – does not lie and does not deceive, he does not engage in or encourage worship or the devotion to false gods, nor is he deluded 332regarding pagan delusions or errant opinions (piel imperfect)).

And yet (wa), a false and misleading (sheqer – a deceptive and irrational, mistaken and useless) witness (‘ed – person who testifies) pours out a torrent (puwach – speaks as a blowhard, breathing out a zealous stream) of lies and delusions (kazab – of false information and pagan deceptions, encouraging the worship of and devotion to false gods).” (Mashal / Word Pictures / Proverb 14:5)

I rather like this contrast. By using the imperfect, it reveals that the Choter need not be perfect. He is a Witness, not a prophet. He will make mistakes, but not a habit of them. His errors would be few and far between, and neither intentional nor continual, as would be the case with false witnesses.

By way of personal insight, I am unique among authors in demonstrating a relentless desire to correct the record, having devoted almost as much time to improving what I have previously written as I have in pursuing new material. To put this into perspective, there are now thousands of insights presented for the first time within the 35 volumes that comprise Yada Yahowah. Many are profoundly important, even essential, and yet almost all of them run counter to what most people have been led to believe – making them exceedingly controversial. Nonetheless, the overwhelming preponderance of these unique conclusions have been correct from the inception. Therefore, the primary purpose behind the comprehensive edits has been twofold: to incorporate additional revelations into previously written material, such as the realization that Dowd fulfilled the Miqra’ey, or to refine the focus of these books so that they serve the mission intended for the Choter.

As a matter of interest, I am writing these words three years and then again five years after originally composing 333this chapter of Observations because Leah told me that, while important to destroy the anti-Semitic cult of Christianity, the primary source of ‘ewyl | moronic religious pronouncements and idiotic government platitudes which required silencing for Yahowah’s name to be known and Dowd’s achievements to be appreciated were Judaism and Israeli politics. And that is what led to translating this portion of this Mashal | Proverb. Three and even five, years ago, I simply could not have appreciated it to the extent I am able today. And that makes Dowd’s statement prophetic in this regard.

Turning away from the imperfect and to the perfect conjugation, Dowd presents a derisive individual’s propensity to intermittingly seek expertise in the manner perhaps of a scholar who knows many things and understands very little.

“A scoffer (lets – a derisive and babbling ridiculer and a boastful speaker) intermittingly seeks (baqash – momentarily searches for and inquires about (piel perfect)) expertise and erudition (chakmah – wisdom and the technical skills perceived necessary to comprehend religious affairs) and there is none (wa ‘ayn), while (wa) understanding based upon knowledge (da’ath – perceptiveness and discernment) is swift and easy (qalal – is rapid and not burdensome) for the one who makes the proper connections (la byn – for the one who gives his full attention to the process and then who seeks to teach what he has learned, all with a sense of joy (nifal participle)).” (Mashal / Word Pictures / Proverb 14:6)

It is not that understanding is difficult. All one has to do is input quality information and then consider the facts as they relate to the bigger picture, making the proper connections along the way. It is among the reasons I have come to love the Hebrew word for “understanding,” byn, because it explains the process. The reward is incalculable. While knowing is vastly superior to ignorance, 334understanding is among the benefits of the Covenant as provided through Bikuwrym and Shabuw’ah: liberating and uplifting, enriching and empowering, enlightening and validating. Understanding is the height of human achievement and the pinnacle of success.

Just as Yahowah asks us to walk away from our country, and particularly the confusing influences of babel and Babylon, in addition to the family of man and societal influences, Dowd is encouraging the choter to avoid the ignorant and irrational. In the company of ignoramuses, Yah’s brilliance is obscured.

“You should choose to walk away from (halak min – of your own freewill, move away from and leave (qal imperative)) the presence of (neged la – being associated with, corresponding with, being open or receptive to) an ignorant or irrational individual (kasyl la ‘ysh – a foolish man, an insolent and stupid person, an unthinking human who lacks understanding, a dullard or simpleton) because otherwise (wa) you will not come to know or appreciate Yada’s (bal yada’ – you will never become aware, acknowledge, respect, or understand the teaching associated with Yada’s (qal perfect – literally during the limited time you have available to you)) understanding of the language or information and insights deduced from these words (saphah da’ath – this skillful and systematic approach to discerning the meaning of what has been communicated along with understanding the vocalizations of the words themselves).” (Mashal / Word Pictures / Proverb 14:7)

I have had to put this into practice far more than I’d like to admit. All my life I have been a magnet for some extraordinarily wonderful people and for some that are exceptionally ‘ewyl. And since divorcing and parting ways are typically distracting and messy, it is best not to get entangled in the first place. As advice to everyone, focus your time and energy on those who are right about Yah.

335It is also potentially relevant to acknowledge that yada’, which is the verb used to depict everything I’ve written and spoken throughout the Yada Yahowah collection of books and radio programs, and even used as my penname for a decade, is found twice within Dowd’s exposé on chotering.

“The capacity to understand (chakmah – wisdom and the technical skills perceived necessary to comprehend, the commitment to adhere to a rigorous standard and reasonable methodology, the expertise and erudition) for the prudent and discerning (‘aruwm – of the sensible person who is aware of subtleties) comes by way of him making intelligent connections (by derek huw’ – is facilitated by him judiciously relating information to deduce a greater meaning and by taking a path where being perceptive and knowledgeable leads him to understanding when he embarks on this journey with his full attention).

However (wa), the foolishness of corrupt leadership (‘iweleth – the stupidity, stubbornness and folly of a nation; from ‘ewyl – the simpletons who as a country of idiots fail to comprehend, the moronic governmental systems perverting and mocking the truth by promoting shams and ruses, the argumentative rulers and licentious kingdoms of the unthinking who are averse to understanding, thoughtlessly quarrelsome, and foolish) deceives and misleads (mirmah – dishonestly betrays and beguiles) the ignorant and irrational (kasyl – of the insolent and stupid, of the unthinking dullards who are simpletons).” (Mashal / Word Pictures / Proverb 14:8)

This bears repeating because it presents the fundamental difference between the choter’s witness and the effects of religion and politics. The choter will strive to improve understanding while all those about him will seek to stifle it.

336“Beguiled by corrupt leadership, those incapable of thinking for themselves (‘ewyl – the stupid and stubborn citizenry comprising a nation of idiots who fail to comprehend are readily fooled by licentious government systems to shun what is true and correct) mock, showing no respect for (lyts – scoff, speaking derisively about) the atoning sacrifice (‘asham – the offer to resolve their guilt, the consequence and penalty for being wrong, what was judiciously forfeited to reconcile the liability of those averse to the authorized standard).

Alternatively (wa), those who are right, on the level, and straightforward (yashar – those who are upright and correct, who are in accord with the proper standard, who agree with and accept its guidance and direction) observe the connections between things and come to understand (bayn – pay attention and come to realize the relationships which connect such things, associating them appropriately so that they comprehend) the choices which lead to being approved and accepted (ratsown – the decisions which are favorable and pleasing, satisfactory and satisfying, enabling the individual to be favorably received).” (Mashal / Word Pictures / Proverb 14:9)

The one thing Judaism, Christianity, Islam, and Socialist Secular Humanism have in common is a complete disregard for what the anointed Messiah accomplished during His fulfillment of Pesach and Matsah, resulting in Bikuwrym. The single most important atoning sacrifice in human history, the lone means to reconcile our relationship with our Creator and make us right with God, is disrespected by almost everyone.

Reducing the Miqra’ey from seven meetings to three by omitting Matsah, Bikuwrym, Shabuw’ah, and Taruw’ah, and upending the purpose of Pesach, Kipurym, and Sukah, while pretending that nothing has occurred relative to these Invitations to Meet with God since the Exodus, all while awaiting the arrival of an unknown 337Messiah is the bane of Judaism. Parading behind a dead god on a stick while celebrating Easter at the behest of an imposter through the magic wand of Replacement Theology, is equally unacceptable.

While there are thousands of previously unheralded insights presented throughout Yada Yahowah, Dowd’s statement within the Mashal became prophetic the moment I came to realize that he, as ha Mashyach, volunteered to serve as the Passover Lamb and then carry our guilt into She’owl to perfect us during UnYeasted Bread such that he became Yahowah’s Firstborn Son on Bikuwrym. As a result, Yada Yahowah serves as a partial fulfillment of Taruw’ah to herald Dowd’s return on Yowm Kipurym to reconcile the relationship between Yahowah and Yisra’el, resulting in Sukah | Camping Out with our Father forevermore.

This is Yahowah’s story and Dowd’s life, all foretold through this Mashal | Proverb, as it is prophetic and instructive of the Choter | Sucker emerging from the original stump which was and will again be Yisra’el.

My mentor, the Messiah, would go on to announce…

“This person’s judgment, his thoughts and motivations (leb – the thinking and feeling, the inclinations and disposition, the collective consciousness) are familiar with (yada’ – knows, is acquainted with, and acknowledges, is concerned about and is aware of (qal participle – a verbal adjective showing demonstrable action with regard to understanding)) the mental distress, affliction, and embittering anguish (marah – the bitter experience and resulting grief) of his soul (nepesh huw’ – his own individual memories and inner nature, the sum of his own past experiences and future ambitions, capacity to observe what surrounds him and respond) in addition to being familiar with his jubilant celebration of his life’s 338great achievements (wa ba simchah huw’ – with his observations of the Feasts and his coronations).

However, he is not influenced or persuaded by religion or politics, never capitulating to societal pressures. He does not make illegitimate pledges or inappropriate agreements with strangers, and never bargains or gets involved with those who do not belong (lo’ ‘arab zar – he does not associate with or share anything in common with those who are considered unacceptable, inappropriate, or illegitimate, he never joins in to experience what is deemed incorrect, unseemly, and unfitting in the society, nor does he ever sell his work (hitpael imperfect – he is impervious to outside influences and does not seek the assistance of those who are foreign to the relationship so that he has no ongoing agreements with anyone who does not belong)).” (Mashal / Word Pictures / Proverb 14:10)

This pronouncement is not only true, it is an amazing prophecy. Three thousand years after he described the ordeal of Pesach in the 22^nd Mizmowr and then wrote this Mashal on chotering, some 2,000 years after doing what he had promised, the Choter became the first to realize Dowd’s affliction and jubilation in fulfilling the Feasts. The anguish of his soul on Matsah was followed by his celebration during Bikuwrym. These were the greatest achievements of his life.

To go where no one had gone before, the Choter had to become hitpael | immune to religious, political, and societal influences, which is precisely what this prophecy portends. He must also have come to realize that it was Dowd’s nepesh | soul which carried our guilt with him, enduring the anguish of She’owl to perfect his people. He would also have to appreciate the fact that it would be during Bikuwrym that the Messiah would celebrate becoming Yahowah’s Firstborn.

339And the Choter would discover and proclaim all of these things without relying upon anyone or anything. He would not extrapolate it from something he read or was taught, which is how knowledge normally progresses. His would be a giant leap into a realization no one had previously seen. And once there, he would share what he learned in Yada Yahowah and through Yada Yah Radio without soliciting the help of others. In fact, he would completely disengage from religion and politics prior to heralding this message.

Tell Jews that Yahowah is God’s name, that the Covenant has conditions, and that Dowd is not only the Messiah and Son of God, but he also fulfilled the Miqra’ey and see how they respond. Do the right thing and expose the irrefutable and irresolvable flaws in the facades of Christianity, Judaism, Islam, and Secular Humanism and see if you are appreciated for saving people from them or hated by those who claim to eschew hatred.

“The house (beyth – the home and family, but also the lineage and related institutions) of the revolting and religious (rasha’ – of the rebellious and wrong in their violation of the acceptable standard) will be decimated and destroyed (shamad – will be overthrown and perish, demolished and then exterminated).

The shining shelter and radiant household (‘ohel – the brilliant tent and home, the bright dwelling place and habitation) of those who are right (yashar – of those who are upright and correct, who are in accord with the proper standard, who agree with and accept its guidance and direction, of those who are on the level, and straightforward) will flourish and thrive (parach – will sprout and grow, with stems which bud and blossom, with sprouts which mature and become productive, ultimately able to fly).” (Mashal / Word Pictures / Proverb 14:11)

340This is our mission. The Choter has been tasked with excoriating religion and politics in the expectation that a responsive and reasonable remnant of Yisra’elites will withdraw from their revolting influence. When this occurs, they will be receptive to the invitation Yahowah and Dowd are providing to come Home. As one house is decimated and destroyed, the radiant household of those who seek to celebrate Sukah | Shelters will flourish and thrive, shining and radiant before our Father because of His Son.

Being right in the end is all that ultimately matters in the game of life. Neither money nor acclaim will turn on the lights when all around goes dark. And this darkness is about to consume the Earth, enveloping those who reassure one another that their way is right…

“There is a way (yesh derek – there exists a prominent path associated with substance and wealth, and it is affirmed by many) which appears right (yashar la paneh – which is presented as correct and acceptable) to humankind (‘ysh – to mankind, to men individually and collectively), but (wa) it ends (‘acharyth hy’ – it concludes in the future, especially at the limit on time) in the way of death (derek maweth – as the path to being stricken by the plague of death).” (Mashal / Word Pictures / Proverb 14:12)

Man’s ways are wrong. They are deceitful to the point of being delusional, destructive to the extent of being deadly, and indeed damning separating humankind from the truth, from Yahowah, and from life.

No doubt, we would benefit by translating the entirety of the 14^th Mashal | Proverb. It provides sage advice from the wisest of men. It is a treatise on how to be a choter and then how to recognize him so that you are assured that Yahowah is sponsoring what he has to say.

In light of Yasha’yah’s announcement and Dowd’s prophecy regarding the Choter, we can rest assured that 341while a choter may be a secondary branch and a sucker, his mission is sufficiently important for God to speak openly about him. However, let’s openly acknowledge that a Choter is far less significant than the Tsemach and he is a Witness and not a Prophet. And while each is important to Yahowah and Yahuwdym, let’s never lose sight of who works for and serves whom. In this case, Father and Son are the message and I am their messenger.

Nonetheless, we were told that this stem will bear fruit, and he will inspire productivity in others. In the context of Yasha’yah 11, the Choter is a secondary branch in the world’s most relevant tree. Yahowah gave it life and planted His tree in Yisra’el. He pictured it in His Towrah and guided its growth. Yahuwdym form its roots while Dowd is the foremost branch reaching up to the Light. This Choter is simply the last stem, high up on the tree, as new growth seeks to be productive before the final harvest.

While I was initially writing this chapter, an especially bright Yahuwdy, the one Dowd spoke about at the beginning of his Mashal, sent me a mathematical analysis of the word, choter, realizing that every Hebrew letter is ascribed a numerical value. The ch or Chet is the number 8, representing eternity. This is reinforced by the fact that there is an 8^th day added to the celebration of Sukah / Camping Out with God. There were 8 souls aboard the Ark. Also interesting, Dowd was the 8^th son of Yshay.

The t or Theth is 9, and represents gestation, and therefore is indicative of adding children to a family. Nine adds another individual to eternity, making the experience richer. The Chet plus the Theth equates to 17 which is interesting because 1+7=8, reinforcing Yahowah’s connection with eternity.

The third letter, the r or Rosh, is assigned the numerical value of 200, which is 4 Yowbel / Redemptive 342Years – the very interval that defines time from God’s point of view.

The combined total, 8 + 9 + 200 = 217, which when divided by 7 (God’s promise of perfection based upon 6 (the number of man) in addition to God (who is 1) equals 7) yields 31 – with the 3 equating to the number of a family (father, mother, and child) while Yahowah is represented by the number 1. When 217 is divided by 8, the result is 27.125, interesting in that 2+7+1+2+5 = 17, the value of the first two letters, which when combined also equals 8, our initial value. Lastly, 2+1+7 = 10, the number of tribes in Yisra’el apart from Yahuwdah. So, while none of this defines the nature of a Choter, the math laden in these letters provides an interesting perspective.

One last thought on the Choter before we return to the passage we have been seeking to render accurately. It is important that we know that Yahowah will tell us within this prophecy that He is using him to write a Nes | Banner. And Yahowah will lift up this Banner to call His Family home. Said another way, it’s the words written on the Nes that matter, not the type of pencil used to scribe them. So, now as we return to Yasha’yah | Isaiah 11:1, let’s apply what we have learned regarding the Choter.

“Then a Choter | a shoot, secondary branch, and sucker from the fallen stump (wa choter – a stem or smaller branch, a slender stick or twig, a pliable wooden instrument, a secondary source of growth serving as a living entity delivering progeny, an observant individual who is willing to listen and who is committed to thinking while collecting things of great value) will be extended for a limited time, being brought forth to serve (yatsa’) by means of (min) the stock and stump (geza’) of Yshay | to Stand Out and Be Noticed (Yshay), as (wa) an observant branch or secondary stem (netser) by means of (min) his roots, and that which keeps him anchored, steadfast, and nourished (sheresh huw’), such that he will 343continually bear an abundance of fruit, being productive while encouraging productivity in others (parah).” (Yasha’yah 11:1)

The allusion to coming from the root of Yshay was metaphorical, declaring that the Choter would be nourished by the same roots and be grounded in the same soil. There are far better ways to infer that he would be a direct descendant of Yshay, such as Solomon, had that been the intent. Moreover, of these, only Solomon could be considered a “sprout.” And even that seems implausible because his kingdom was epic, and his life was grand.

This duly noted, in Coming Home, we will discover in the process of translating Dowd’s first thirty Mizmowr, that Solomon would have a lot to say about this individual. At the seminal moment in the life of a united Yisra’el, standing atop Mowryah with the recently completed Temple in the background, the man noted for his wisdom, Shalomoh, delivered the original “Sermon on the Mount.” He was dedicating the Home of the Ark of the Covenant and the original autograph of the Towrah, with Ya’aqob’s descendants gathered before him.

In this declaration, as was the case with Dowd’s Mashal, yada’ is prominently positioned. But more than this, speaking of the promises Yahowah had made to his father and to guide his people’s footsteps, Solomon used a much more descriptive term, “nakry – an observant and responsive foreigner from a distant place and time speaking a different language,” to tell the Children of Yisra’el exactly how they should respond to the words this individual would write on their behalf. Suffice it to say for now, God wants His people to listen to His Choter.

If we were not already in the know, this would have left us looking for someone who would stand out and step forward, rooting himself in the source of life that has come from the trunk of Yshay – and thus someone focused on 344sharing the life and lyrics of Yahowah’s beloved Ben | Son, His Mashyach | Anointed Messiah, Melek | King, and Zarowa’ | Sacrificial Lamb. And since we cannot discount the improper demotion from a Branch to Secondary Stem or Sucker, Dowd, while the son of Yshay | Jesse, can’t be the Choter, although his lives and lyrics would inspire the Choter of Yasha’yah 11 and Mashal 14. Moreover, Dowd was born before his father, Yshay, was cut down and thus would not have been referred to as a “stump” in relation to his son.

Christians are wont to deny it, but ethnicity matters to Yahowah. Yahuwdah takes precedence over Yisra’el and after Yisra’el, little else matters. That is not to say, however, that a stem or tendril cannot be grafted into the vine, which is Yisra’el, because this is what is inferred when we are adopted into the Covenant. This realization was actually affirmed by Dowd’s son, Shalomoh, during the aforementioned speech.

Without jumping ahead and reading other prophecies, we have examined almost everything that can be known about the word choter, itself. And based upon our investigation, he represents a secondary branch or stem. He is a sucker sprouting prolifically from the fallen stump and ancient roots. The choter can be perceived as a tiny twig, even a pliable implement fashioned out of something that is very much alive. And choters are designed to bear fruit. They represent a secondary source of growth serving and delivering progeny to the harvest.

This perspective is further underscored by netser, which is a secondary branch, a smaller limb that extends from a larger and primary branch. Similar to choter, it is a shoot or sprout designed to support new life. Further, the root of netser is natsar, meaning “to observe and be preserved, even saved through close inspection and careful consideration. This would apply to any Covenant member. We are preserved by observing Dowd’s words and deeds.

345Speaking of netser, since it is the choter’s mission, I’d like to dispel a popular myth. There was no “Jesus of Nazareth.” No town by that name existed in the 1^st, 2^nd, or 3^rd century CE. The ancient site, which bore a different name, had long since been abandoned. It was not repopulated and renamed “Nazareth” until the 4^th century when Constantine’s mother consecrated the site for Rome. The disgusting and vile caricature of “Jesus Christ” as the reincarnation of Dionysus, became Christendom’s dead god on a stick – a far cry from a life-sustaining choter.

While I am aware that we have beaten this poor choter to a pulp, it was necessary. This is a profoundly important prophetic announcement, and in this case, it is the message, not the messenger, which matters. Read the words on the Nes | Banner and follow them home. Consider the importance of the One lifting it up and also the relevance of the One whose story is told on it.

There are several additional clues beyond roots, stumps, sprouts, and twigs that may direct our investigation toward a productive implement and tendril who has branched out from that which would come from Yshay – standing up for the source of existence, standing out and becoming noticed. First, in a moment, Yahowah is going to credit the Set-Apart Spirit for Her contribution, describing the seven ways that She will transform this Choter such that he is able to compose a banner worthy of consideration.

Second, and speaking of this banner, Yahowah will refer to it three additional times over the course of this chapter, revealing its place and purpose within His plans and among His promises. There is clearly a connection between this secondary branch Nes | Banner God intends to lift up for all the world to see.

And third, we are told that this Sign will be displayed during the period Yahowah is calling a remnant of His 346children Home. It will be used as the means to inform Yisra’elites and Yahuwdym that He is offering to rescue them from the Time of Ya’aqob’s Troubles. By predicting it here in Yasha’yah, God is enhancing the credibility of the Nes, letting His children know that they can trust what is written on it. He is not only saying that it is rooted in the life and words of His beloved Son, Dowd, but also that He is the force behind it, letting those who read it know that they can rely on its message.

At the same time, Yasha’yah reveals that this Banner is also designed to put Gentile nations on notice, explaining what God is doing, so that they do not interfere and so that they are left without excuse. But more than this, it serves as a Sign pointing to Tsyown for those who are diligently seeking to know Yahowah. In their case, those who observe it will follow it Home.

In this regard, I find it amusing that the world only seems to notice that Dowd slew a giant with a slingshot, missing the point of his life, which was to exemplify the Beryth, explain the Towrah, and fulfill the Miqra’ey. Therefore, the Nes will help those who are open and interested to better understand and appreciate how the Shepherd became the Lamb.

Before we transition to Yasha’yah 11:2, I need to yell and scream for a while, to point my finger and pound the table for a moment. How is it that the religious have become so stupid? They lug around a variation of a book that they claim is the inspired and inerrant word of God and yet they completely reject almost everything in it, including what is actually conveyed in the prophecies they believe pertain to their religion.

For example, even if Isaiah 9:6 served as validation of Christianity, 9:7 destroys it. Dowd proves that Paul lied. And now, here in Isaiah 11:1, even though it is a Christian favorite, it undermines everything Christians believe. The 347only way to cite the opening line as validation of the religion is to ignore everything that follows it. All the while, with both prophecies written expressly for them, Jews are unable to process the messages in chapters 9 and 11. It is as if Yasha’yah was Greek to them.

Let me explain as a prelude to the next statement. As the Spirit of Yahowah, it’s Yahowah providing these aptitudes, not HaShem. And yet not one among millions of Jews knows or uses Yahowah’s name. That is another fatal blow to Judaism.

Further, the Spirit of Yahowah is facilitating six aptitudes, attributes, and attitudes, and not one of them is mentioned among the Principles of Judaism. Among the six you will not find any reference to religion, faith, belief, worship, prayer, bowing, praise, devotion, salvation, redemption, eating kosher, wearing black, segregating women, limiting the shabat, attending a yeshiva, paying a rabbi, or reading the Talmud.

Not a single benefit Yahowah is providing fits within the framework of the religion. They all point in an entirely different direction: toward knowing and understanding Yahowah, toward following His guidance and being empowered by Him. This in turn leads to respecting Yahowah rather than a religion.

There is no common ground between what Yahowah is offering and what Judaism professes. And that means a person must be either ignorant of what God is offering, or irrational, and thus unable to make the kind of comparisons that lead to understanding, or both, to be an Orthodox Jew. If your faith is predicated on remaining ignorant and/or irrational, your beliefs are worthless.

I will conclude my rant with this equation: Religion = Unthinking. And that is why Yahowah is equipping us to be the opposite of ignorant and thus the antithesis of the religious. God endows His children with the Spirit of 348Understanding. Comprehension is what transforms an untrained tendril’s mission into one of a useful messenger, a simple stick’s undertaking into a notable Banner. Listen…

“This is because (wa) the Spirit (ruwach – Divine power, influence, and energy, the mind and essence, the feminine touch and understanding, the Maternal acceptance and support, the protection and light, especially the faculty to respond) of Yahowah (Yahowah) will settle and remain on him (nuwach ‘al huw’ – She was placed upon him, She energizes him and restores him, She is in an alliance with him, dwelling and residing within him, never departing his abode while She enriches the association and assures the most favorable outcome for him, enabling him to be composed and prevail no matter the challenge (qal perfect third-person feminine singular and third-person masculine singular)), the Spirit (ruwach) providing the capacity to comprehend and teach (chakmah – offering the mental aptitude and wisdom to instruct, comprehension and technical expertise to do what is required to impart understanding and to educate) and (wa) enabling understanding by making connections to reveal insights (binah – facilitating the propensity to ponder and process information by being perceptive and discerning, discriminating and judgmental, making intelligent associations which lead to a conceptual comprehension, revealing how to react and respond after full and thoughtful consideration; from byn – making connections between and among things so as to find patterns and relationships which enlighten), the Spirit (ruwach) of advice and counsel (‘etsah – of pertinent directions regarding how to properly respond, providing prudent consultation on the purpose of the proposal, delivering effective mentoring on how to deliberate relevant decisions) and of being emboldened and inspiring (wa gebuwrah – on how to be a strong, courageous leader who is empowering, able to accomplish the mission and perform until it is complete, 349providing the aptitude and capability to confirm what is true, offering the mental discipline to be unwavering, championing the cause with courage, character, and confidence, always fighting to defend God’s people and affirm their rights), the Spirit (ruwach) of knowing and knowledge (da’ath – of recognizing where to look for answers and acquiring information, of being aware of the evidence and being able to discern what is relevant and accurate, of discriminating between fact and fiction and right and wrong, so as to recognize and acknowledge the truth; from yada’ – to learn and to know, to recognize and acknowledge, to consider and comprehend, to become acquainted and personally familiar) so as (wa) to respect and revere (yira’ah – to appreciate the awesome nature, outstanding character, superlative ability, and astonishing greatness and be inspired by) Yahowah (Yahowah).” (Yasha’yah / Isaiah 11:2)

As we have come to expect with Yahowah, this pronouncement follows God’s overriding pattern of creation, life, revelation, relationship, enrichment, empowerment, and enlightenment – of six (the number of man, a carbon-based (atomic # 6) lifeform created on the sixth day) plus one (God is One) equals seven (the promise of a wonderful life together in the seventh dimension beginning on the seventh day). The first statement regarding the Spirit stands alone and it is followed by three sets of two declarations. God knows that His advice is empowering. He wants His children to grow up, be confident, and strong. And He recognizes that the more we know, the more we will come to respect Him, and, indeed, love Him.

Before we dissect this marvelous declaration, please note that Yahowah is unconditionally offering to provide these seven benefits. The Choter did not have to request them or qualify for them – but instead, Yahowah expected him to capitalize upon them. God wants His children to 350endure forever, to be thoughtful and rational, and to understand. And He wants every Covenant participant to freely share what they have learned, just as these capabilities were freely given to them.

There is so much here to contemplate, so much to learn, and so much to understand, let’s search this announcement’s full implications by examining the declaration one segment at a time. It begins…

“This is because the Spirit of Yahowah will settle and remain on him (nuwach ‘al huw’ – She will be placed upon him, She energizes him, and is quietly allied with him, never departing while She enriches the association and assures a most favorable outcome for him, enabling him to be composed and prevail no matter the challenge),…”

First and foremost: the operative agent and force in the Choter’s life is the Ruwach of Yahowah! These books were entitled Yada Yahowah for a reason. Understanding this and accepting this is paramount. And yet, this profound truth eludes every Christian, Muslim, Socialist Secular Humanist, and religious Jew. Simply stated, if you do not know Yahowah, you will not benefit from His Spirit.

Nuwach is an interesting amalgamation of ruwach, the Hebrew word for “spirit,” and Noach, the “Trustworthy Guide to a Beautifully Prepared and Restful Spiritual Home.” Therefore, we can turn to Noach to more fully appreciate the many reasons we have been told that the Spirit has or will provide nuwach on behalf of this man and his mission.

Noach’s life reveals that if we disassociate from religion, government, and societal customs, listen to Yahowah, come to a correct understanding of who He is and what He is asking and offering, if we come to trust and rely upon Him, and if we walk through life with Him, accepting and acting upon His instructions rather than 351changing them, we can ride the Ark Home. In our case, we are invited to journey through life and time with Yahowah, accompanied by His Spirit, upon the Mercy Seat of the Ark of the Covenant.

Nuwach affirms that Yahowah’s Spirit is “allied with us,” which is to say, “She is connected with us, associated with us, engaged in a relationship with us, and She is actually related to us.” As our Spiritual Mother, “She eternally endures with us, never leaving us once She settles restfully upon us.” By “placing Her upon” His children, Yahowah not only “energizes us, rejuvenating, invigorating, uplifting, and strengthening us,” the Set-Apart Spirit provides the Family of God with a sense of “calm composure” so that we “retain our wits and never panic in the face of adversity.”

Nuwach conveys that “we are at peace” with God, enabling us to be “directly associated” with Him through Her. Yahowah’s Ruwach “never abandons” Her sons and daughters, “eternally enriching the association while assuring the most favorable outcome, enabling us to be composed and prevail no matter the challenge.”

Every Covenant Member should be reassured to know that nuwach confirms that the Spirit “remains and never departs.” But in this particular case of preparing the “choter – insignificant implement” to accomplish a temporal mission, the verb was scribed in the qal perfect – depicting an actual completed act either in the past or the future which had been or would be limited in time.

This means that She (nuwach was prefixed in the third-person feminine singular: She) will come “‘al huw’ – upon this individual” for a specific purpose at a particular time. That is to say, this man was not born with the Spirit. The Spirit settled upon him to enable what follows in the list. Further, his mission isn’t eternal.

352That is not to suggest that the Spirit will abandon him, but only that this prophecy pertains to an event that has a beginning and conclusion in time. Another way to look at the perfect conjugation in this regard, the nature of the Spiritual association was complete, totally achieving the desired result during this period of time with this unique individual.

There is a tendency among people unfamiliar with Yahowah and His testimony to confuse spirit and soul. God is Spirit. Humans have souls. A “nepesh – soul” is the presence of life within every animal, its consciousness. The soul is what differentiates animals from plants, giving them the capacity to observe and respond to their surroundings.

Our identity is tied to our soul, as it is the purveyor of our personality and preferences, our proclivities and memories, and our desires and experiences. It is who we are. And our nepesh is the only part of our nature capable of transcending our mortal existence. Our physical bodies, which degrade and are a liability, will be discarded.

Beyond “soul” and “consciousness,” nepesh means “breath.” It is not only something that comes from inside of us, we know that a person’s soul has departed when they stop breathing. And that is important, because unlike spirits which are immortal, souls are mortal. Most fade into oblivion, ceasing to exist upon an animal’s demise (which means the same is true with people).

But that is not to suggest that a soul is a simple entity. It is the essence of life, the thing which animates the living. Nothing is more vital, and yet, it has no mass, and its existence has never been detected. I can explain its purpose, but no one can describe its composition.

A “ruwach – spirit” is akin to energy, most especially light. It cannot be destroyed, although it can be contained in a black hole. Spirits never die. As energy, a spirit is vastly more powerful than any mortal being. And spirits, 353unlike souls, are not stuck in time. They are capable of instantaneously transitioning through the six dimensions of our universe.

Beyond “spirit,” ruwach can also mean “wind.” Like our breath, wind is tangible but invisible. The difference is that wind is an external force. So, this comparison and contrast between breath (an internal force germane to our nature) and wind (an external force that can act upon us) was designed to aid our understanding, so that we might better distinguish the unique characteristics of soul and spirit. Animals, such as humans, all have breath, but none have wind, just as we possess a soul, but not a spirit. And yet we can all be affected by the outside influence of wind, both negatively and positively – just as there are good and bad spiritual influences.

The “tsaba’ – heavenly envoys and implements” which have been referenced throughout Yasha’yah are all “mal’ak – spiritual messengers.” These energy-based beings were created and programmed to serve God. They are considerably more complex and sophisticated than the most advanced robot running an optimized form of artificial intelligence, but that is the best comparison I can muster.

The majority of mal’ak perform as Yahowah instructs, with many of them dispatched to protect the Covenant’s children. However, a number of the heavenly host as a result of a flaw in their programming became counterproductive. Satan is the leader of this cadre of evil spirits.

The most important Spiritual influence in our world is the Ruwach Qodesh or Set-Apart Spirit. As this statement indicates and Her name implies, the Ruwach Qodesh is set apart from Yahowah. That is to say, She represents an aspect of God’s nature and power. And She is decidedly 354feminine. Since She is the subject of the verb, nuwach, it was prefixed in the third-person feminine singular.

The Set-Apart Spirit is responsible for our spiritual birth on Bikuwrym | Firstborn Children. She adorns the souls of the Covenant’s children in a Garment of Light, which removes all traces of darkness from our nature and makes us appear perfect in Yahowah’s eyes. Beyond this, the Set-Apart Spirit provides comfort and counsel, enrichment and enlightenment, empowerment and immortality. She is the force behind Shabuw’ah | the Promise of Seven. Without her, there would be no harvest.

There is a reason the Spirit cannot be the exclusive provider of these things. She only influences those who have chosen to engage in the Covenant. Therefore, prior to this decision, we have to rely upon another aspect of human design, and that is our God-given “neshamah – conscience.” While our “nepesh – consciousness” enables us to observe and respond to what we see, hear, smell, taste, and touch, our neshamah provides the ability to understand what is happening and then contemplate the most rational response.

When used effectively, the neshamah is a powerful tool, enabling humans who exercise it and capitalize upon it to differentiate between good and bad, right and wrong, and truth and deception. It is the means Yahowah gave us to find Him. It is the compass that helps us navigate the Towrah.

When the neshamah is used in conjunction with the Set-Apart Spirit to explore Yahowah’s Word, we are capable of great things, and indeed of achieving and developing every aptitude, attribute, and attitude on this list. This is the best way to explain how a normal individual such as myself can deduce extraordinary insights from Yahowah’s Word and come to understand Him, appreciate 355what He is offering, and realize what He expects in return. I’m using the tool Yahowah provided as it was intended.

The Set-Apart Spirit is not an idle accoutrement. She is a powerful force in our lives. The first of three sets of benefits reads:

“…the Spirit providing the capacity to comprehend and teach (chakmah – offering the mental aptitude and wisdom to instruct, comprehension and technical expertise to do what is required to impart understanding and to educate; from chakam – capacity to learn and ability to teach) and enable understanding by making connections to reveal insights (binah – facilitating the propensity to ponder and process information, to be perceptive by being discerning, discriminating, and judgmental, making intelligent associations which lead to a conceptual understanding, revealing how to react and respond to life situations after full and thoughtful consideration; from byn – making connections between and among things so as to be observant, looking closely while being perceptive, to consider and distinguish, to discriminate and thereby intelligently determine insights leading to understanding and enlightenment),…”

I am admittedly biased in this regard, but nonetheless, I have come to see binah as the lone means to chakmah, and view understanding as the most empowering and enabling thing we humans can achieve. Further, I consider Dowd the epitome of binah leading to chakmah. He was not only the wisest man who ever lived, but also the most articulate.

Of the six benefits provided by the Spirit, four are cerebral, and that is a lesson in and of itself. She works in conjunction with the gift of the neshamah | conscience to facilitate understanding. All of Yahowah’s Covenant children benefit in this way.

356These were Dowd’s greatest attributes. He came to understand how to observe the Towrah and engage in the Covenant. By doing these things, he deduced the most sublime insights into God’s Word and purpose. Best of all, he not only shared his conclusions with us, but he also made it possible for us to follow him Home. And perhaps that is the reason behind the prophecy.

Yahowah wants His children to learn and benefit from Dowd. Anyone who advances this goal is of value to God and beneficial for His children. It really doesn’t get any more complicated than that. Because of the lyrical legacy Yahowah’s most beloved Son left us, we can sprout and grow from the same trunk. Dowd has become our older, wiser, more intellectual, and spiritual brother.

While we are on the subject, I’ll go out on a choter here and conclude that Dowd’s mental aptitude was off the charts, even before the Set-Apart Spirit came upon him. And if I may climb out on yet another netser, based upon the words of his Mizmowr / Psalms, and the way Yahowah responded to him and them, I’m convinced that Dowd was not just exceptionally smart, but extraordinarily wise.

And while the Spirit clearly aided his ability to understand, to learn and then teach, and while She guided him to many of his most important insights, for Yahowah to have loved him individually as a person, and to have enjoyed the lyrics of his songs as He did, much of what he deduced and composed must have come from Dowd’s mind and heart, from his nepesh and neshamah, apart from God’s Spiritual contribution. Otherwise, the Beloved would have been a product of self-love.

Binah is one of my favorite Hebrew concepts. It describes the process we must deploy to discern insights that are pertinent and profound. The explanation is found in the root of binah, byn, that talks of making connections between things, of finding the causal link and common 357denominator. In this way, knowledge can produce insights which when considered together enable understanding.

To byn is to observe and consider, distinguishing and discriminating among the facts available to us, differentiating between good and bad, right and wrong, truth and lies, making intelligent associations with what we have seen on both sides of these contrasting positions, and eventually leading to a conceptual appreciation of life.

If I were pressed to explain how we transition from knowing to understanding and what it means to “be enlightened,” I would turn to byn and binah to explain the process. And this is not lamb chops and barley here. In all the world, nothing is as empowering as understanding and few things are as enjoyable as being enlightened – especially when the insights comprising our capacity to comprehend are profoundly important and enriching.

Understanding is also the result of “shamar – closely examining and carefully considering.” Enlightenment requires being discerning and discriminating, of putting things together in an intelligent way. It is all part of a process. These things aren’t prizes handed out at the fair; they are earned.

The next two items on the list are integral to those we’ve just discussed. They are the beneficial consequence of “developing the capacity to understand” and of “being enlightened by discerning insights.” They flow from one to the other. They are cause and effect. It is not that He or She is handing any of this to us but instead assuring that those who are observant and open-minded, informed and rational, will discover the plan and find the way.

The Spirit enhances our ability to find and study the right source “of practical advice and applicable counsel (‘etsah – of pertinent directions regarding how to properly respond, providing prudent consultation on the purpose of the proposal, delivering effective mentoring on how to 358deliberate relevant decisions).” She is also the Spirit “of empowerment, being emboldened and inspiring (gebuwrah – on how to be a strong, courageous leader who is empowering, able to accomplish the mission and perform until it is complete, providing the aptitude and capability to confirm what is true, offering the mental discipline to be unwavering, championing the cause with courage, character, and confidence, to excel by being upright, always fighting to defend God’s people and affirm their rights).”

‘Etsah is “counsel with a purpose,” more commonly known as “practical advice.” And in this case, it is from Yahowah, the Creator of the universe and Author of life. Yah’s Spirit is our “guidance counselor.”

If you were given one guess, and the fate of your soul depended upon knowing the correct answer (and it does), then where would you look for such guidance? Okay, that’s too easy since God, Himself, authored a book He named “Towrah – Source of Guidance.” Then how about this question: since ‘etsah speaks of “directions regarding how to properly respond,” do you think that the invitation soliciting a reply might be the Miqra’ey / Invitations and that the proposal necessitating a response could be the Beryth / Covenant? Aren’t these the most relevant decisions we will ever make regarding Yahowah? Why is it then that so few observe the Towrah, attend the Miqra’ey, or respond to the Beryth?

Since God has never once spoken about our success in academia, dating, our occupation, sports, entertainment, or medical care, there is no chance whatsoever that Yahowah’s Spirit is going to provide counsel on these things. Don’t ask.

God is not going to offer advice regarding where to go to school or what to study to pass an academic test, how to prevail during a business interview or how to deploy a 359winning tactic in some endeavor, on winning a game in any sport, or succeeding with a financial investment, on who to date or marry, on how to cast a vote or where to live. These are not things He is interested in, so do not embarrass yourself or irritate God by pleading with Him to counsel you regarding any such endeavor. Moreover, do not make a fool of yourself by thanking Him for His assistance in any of this. He did not and will not help.

Instead, ask for His counsel on His Towrah, His Covenant, and His Invitations to Meet. But even here, if it is Divine insights and understanding you seek, if it’s Godly guidance and direction that you desire, there is no reason to ask. They have already been offered. They are readily available. Take advantage of them.

Recognizing that God has offered His Towrah to everyone, it’s rude to ask for guidance. Read the instructions He has already provided. If you are not willing to listen to the directions He has given to you, why would He bother offering you any other? Since God has given His teaching, guidance, instructions, and directions, asking for a personal copy before reading the original is both embarrassing and insulting. It would be like rejecting an offer from someone who is providing you with a perfect home on the ideal site and then asking them to give you a condemned dump in a swamp. Such people are idiots.

Yahowah’s Spirit is designed to empower us. It is only natural. It is what we should expect from a loving Father. And recognizing that we are physical beings and that the Set-Apart Spirit is light, and thus energy, the process and extent can be calculated: E=mc² – our physical nature multiplied by the square of the speed of light. Being empowered by Yahowah is one of the five benefits of the Covenant – along with immortality, perfection, adoption, and enrichment – making us ever more like our Heavenly Father.

360Considering where we have been, it is worth noting that gebuwrah is a derivative of gibowr, the word we came to realize spoke of a confident and courageous man in Isaiah 9:6. As Yahowah’s witnesses here on Earth, it’s obvious that God wants to enhance our capabilities so that we have the capacity to correctly and powerfully convey His testimony. He wants us to have the confidence, character, and courage, to stand up when the apathetic and fearful are lying down or running away.

This realization rings true for me. As you now know, my relationship with Yahowah is personal, but it is not private. Such was the case with ‘Adam, Noach, ‘Abraham, Yitschaq, Ya’aqob, and Moseh, but was especially true with Dowd. He was an open book, vociferously conversant about his place in the Covenant. And no one wielded these empowering and enlightening Spiritual attributes more effectively. As a pale and flickering reflection of Dowd’s brilliant torch, just as he once did, I beg your indulgence while I turn back the clock and ponder how my relationship with Yahowah began and how that relates to what we have just read.

Way back in volume 1 of Observations, in The Right Way, while we were analyzing Dowd’s masterpiece, the 91^st Mizmowr | Psalm, I shared that I had it conveniently printed out and folded up in my pocket when God and I first met. You may recall some of the things I “negotiated” with the Almighty at the time He asked me to expose and condemn Islam. This occurred on Taruw’ah immediately after the September 11, 2001 suicide bombings which destroyed the World Trade Center and damaged the Pentagon.

I knew that I was not qualified to analyze the Islamic Scriptures and recognized that the task would elicit a hostile response. I laid out three preconditions. The first of these was that He agreed to work with me, enlightening and 361inspiring me while empowering me to overcome the obstacles that would surely be thrown in our way.

That is what occurred. Much of the source material fell into my lap, multiple variations of the Quran and rare, but essential, presentations of the earliest Hadith collections. As I read them, the lights went on, and I realized that the best way to confront Islam would be to reorganize the Quran, which is a jumbled mess without context or chronology, using the biographical accounts of Muhammad, thereby reordering it chronologically while setting it into the context of its author’s life.

The result, Prophet of Doom – Islam’s Terrorist Dogma in Muhammad’s Own Words, became irrefutable. It has been rewritten and retitled as God Damn Religion and is the best documented, most comprehensive, contextual, and chronological presentation of the earliest Islamic sources ever compiled. Mission accomplished. Muhammad’s words and deeds destroy the credibility of his religion.

So, how did an untrained individual conceive and then execute a practically perfect exposé on Islam on behalf of Yahowah if it were not as stated here in Yasha’yah / Isaiah 11.2? What’s more, there were two additional requests, that God protect my home and family and that He take full responsibility for promoting what I would learn with His help.

I published Prophet of Doom under my actual name, and without any promotional plan conducted several thousand radio interviews on the subject, presenting the book and our research online, offering it openly and freely, never hiding. It is still online, and I am still here, as is my family and home. And that too is His doing, something He will affirm as we progress through this chapter of Yasha’yah.

362But that was just the beginning. Working together post-Islam, we have composed the 8 volumes of Yada Yahowah, the 3 volumes of An Introduction to God, 3 volumes of Coming Home, 3 volumes of Babel, 5 volumes of Twistianity, and 5 volumes of Observations, in addition to the 5 volumes of God Damn Religion, as well as the Shattering Myths and Yada Yah Radio programs. By any measure, that’s a lot for a retired and aging former entrepreneur. And it’s not just the quantity of translations, explanations, and insights, many of which had not been considered or conveyed by anyone else over the past two thousand years, all of which are contained therein, it’s the profound importance of what has been revealed.

Yes, I used the tools God gave me, my mind, eyes, and ears, my nepesh and neshamah, but those who have read and listened over the past decade know that I did not work alone. I am a living example of a pliable implement, of an untrained tendril, which in the right hands can be wielded so effectively, his contribution is worth mentioning. He and the Spirit have done this by working together in a manner consistent with this announcement in Yasha’yah. And I am not alone. Yahowah can use any Covenant member in this way. Moreover, He wants to do so.

The final pairing begins by offering yet another cerebral benefit: of knowing and of knowledge. It is the ability to know God based on the knowledge He has provided. Da’ath is the opposite of ignorance. Da’ath is the cure for faith.

For example, after I have denounced rabbis and their rules, Jesus or the Trinity during a radio interview, or refuted the notion of God dying on a cross, prayer or worship, someone will call in and ask: “So you don’t believe in God?” My reply is always the same. “Correct, I do not believe in God because I know Yahowah.” Even if beliefs were true, and almost every religious notion has been false throughout the whole fabric of time, knowing is 363vastly superior to believing. I have come to know God, and you can too.

“…the Spirit of knowing and knowledge (da’ath – of recognizing where to look for answers, of being aware of the evidence and being able to discern what is relevant and accurate, of discriminating between fact and fiction and right and wrong, so as to recognize and acknowledge the truth; from yada’ – to learn and to know, to recognize and acknowledge, to consider and comprehend, to distinguish between good and bad, truth and lies, and to become acquainted and personally familiar) so as to respect and revere (yira’ah – to appreciate the awesome nature, outstanding character, superlative ability, and astonishing greatness so as to be inspired by) Yahowah.” (Yasha’yah / Salvation is from Yahowah / Isaiah 11:2)

All of this leads to a singular place: to come to appreciate Yahowah. That is the purpose, the focus, and the consequence of coming to know Him. And there is no better outcome. He is wonderful, brilliant, caring, and yes, even fun.

The prophet did not write that these things would lead to believing in God, faith in God, worshiping God, loving God, praying to God, serving God, or being saved by God. There was no mention of Jesus. This isn’t the Lord. God is not nameless. He is not HaShem.

Yahowah has earned our respect. So why do those who claim to worship God, disrespect Him to such a degree they change or ignore His name? Why do they embrace what He has disdained and despise what He has offered?

As we know, Dowd excelled in all six aptitudes and attitudes. So can we. And thus concludes the most enduring, enlightening, enriching, and empowering presentation found anywhere in the Prophets.

364Now if I may summarize the contribution Yahowah’s Spirit makes on behalf of those committed to think their way to God…

1) The Ruwach of Yahowah – These are Yahowah’s words, His message, His plan. This list begins and concludes with His name because without it, nothing else matters.

2) The Ruwach of chakmah – the mental aptitude and wisdom to instruct, the comprehension and technical expertise to do what is required to impart understanding and educate, and the capacity to comprehend and teach.

3) The Ruwach of binah – enabling understanding by making connections that reveal insights, facilitating the propensity to ponder and process information, offering the ability to be perceptive and discerning, discriminating and judgmental, aiding intelligent associations which lead to a conceptual understanding, revealing how to react and respond to life situations after full and thoughtful consideration.

4) The Ruwach of ‘etsah – of advice and counsel concerning pertinent directions regarding how to properly respond, providing prudent consultation on the purpose of the proposal, and delivering effective mentoring on how to deliberate relevant decisions.

5) The Ruwach of gebuwrah – on how to be a strong, courageous leader who is empowering, emboldened and inspiring, able to accomplish the mission and perform until it is complete, providing the aptitude and capability to confirm what is true, offering the mental discipline to be unwavering, championing the cause with courage, character, and confidence, excelling by being upright, always fighting to defend God’s people and affirm their rights.

3656) The Ruwach of da’ath – of recognizing where to look for answers and how to acquire relevant information, of knowledge, of being aware of the evidence and being able to discern what is applicable and accurate, of discriminating between fact and fiction and right and wrong, so as to recognize and acknowledge the truth.

7) The Ruwach of yira’ah Yahowah – of respecting and revering Yahowah, appreciating His awesome nature, outstanding character, superlative ability, and astonishing greatness.

I hope you have found all of these marvelous revelations proudly presented in these words. If not, it is my fault, not the Spirit’s. But if I may speak on behalf of the Spirit, it is these, and only these, things that the Choter has brought to this endeavor. Moreover, recognizing that, you will notice, there was no: Spirit of faith, because it is irrelevant; Spirit of compromise, because God doesn’t; Spirit of prayer, because we benefit from listening; Spirit of being good, because being right matters; Spirit of obedience, because the goal is liberation; Spirit of worship, because it isn’t relevant to family; Spirit of fear, because it’s a loving relationship; Spirit of charity, because work is a virtue; Spirit of meekness, because we are called to be bold; Spirit of a pure heart, because our thoughts matter; Spirit of healing, because our bodies aren’t relevant; or Spirit of miracles, because God does not show off.

Should you believe that this was written to predict the appearance of “Jesus Christ,” then your religion has been scuttled yet again. Our decision regarding where we spend eternity ought not to be based upon “an appearance” but instead determined by our reverence and respect for Yahowah. Moreover, Yahowah has made it abundantly clear: the Choter is not a prophet. Instead, he will learn from them. God has already revealed far more than we need to know to capitalize upon what He is offering. We just need to listen and respond…

366“Additionally (wa – in addition), by accepting the offer and responding appropriately, he will be perceptive (ryach huw’ – his acceptance and perceptiveness, his nose for the truth, his willingness to respond and supply answers after his virtual meeting will be pleasing, bringing him very close (hifil infinitive perfect)) with regard to developing a profound admiration and respect for (ba yira’ah – with the ability to appreciate the awesome wonderment and astonishing greatness so as to be inspired by) Yahowah (Yahowah).

Therefore (wa), it will not be by an appearance or vision (lo’ la mare’ah – and will not be through the visual form which can be seen nor from any spiritual revelation, miraculous vision, or supernatural phenomenon) seen with his eyes (‘ayn huw’ – of his own perceptions or perspectives, appearances or personal understanding) that he will decide (shaphat – that he will confront the evidence and should judge, making decisions).

Also (wa), it will not be by hearsay (lo’ la mishma’ – not by rumors or innuendo, not by word of mouth or that which is passed around person to person, nor by listening to information which cannot be verified; from my – to question and shama’ – listening) heard with his ears (‘ozen huw) that he will make judgments or prove his arguments (yakach – should he offer advice or seek to resolve disputes, should he make decisions regarding vindication, complain, or hurl accusations, should he chide, attempt to disprove, or determine who is right, nor debate).” (Yasha’yah / Isaiah 11:3)

Since it has been repeated, it bears repeating: nothing matters more than Yahowah’s name. Without it, there is nothing. Jesus, Christ, Allah, Shiva, and the Lord are no more God than is navel lint. The universe has only one Creator, only one who conceived life, one Author of the Towrah, and one who inspired the prophets.

367There is only one who is completely worthy of our trust: Yahowah. He met face to face with Moseh. He spoke to Dowd and Yasha’yah. He reveals Himself to the rest of us through the words He inspired them to write. Although sometimes He goes a step or two, well, seven, further.

This is the only place in the Towrah and Prophets where anything like this is stated. Yahowah has invariably revealed Himself to humankind through either a rare personal appearance, as was the case with Moseh to convey the Towrah, or to His prophets through visions and spoken words. Neither would occur in this situation because everything the Choter would require had already been revealed. It just needed to be understood and then explained.

This may sound simple enough, but if that were so, there would have been no reason for Yahowah to equip the Choter with Seven Spirits – or to have the greatest of the prophets announce his mission 2,700 years before it would transpire. The Choter’s situation is unprecedented.

God had told men and women the truth and asked His people to listen to what He revealed. However, He had never asked anyone to read what His prophets had written and then make the proper connections to understand how each person and event contributed to the story as a whole, such that he could share how this pertained to His people at this time – all without any outside help other than what He would provide spiritually. The Choter would study and learn instead of being told. And based upon what else is said of him, the Choter, like Noach, ‘Abraham, Sarah, and Yitschaq, but unlike everyone else, would be a gowy.

It would be a tall order, necessitating the full cadre of Spirits. It would begin by properly assessing the pronunciation of Yahowah’s name – something that had been neglected and opposed for the past 2,500 years. For the first time, the dialog regarding the Beryth | Covenant 368would be distilled into five conditions and five benefits. Similarly, the Choter would be the first to explain how the Miqra’ey not only provide the benefits of the Covenant but, also, how they serve to bring us back to the Garden where it all began.

This Secondary Stem would be the first to date the fulfillment of the Miqra’ey, such that Yisra’el could anticipate Yahowah’s return. And the most valuable discovery he would deduce by reading the words God had inspired His prophets to write would be that Dowd was not only the Messiah and Son of God but that he was the Zarowa’ who fulfilled Pesach and Matsah. The returning King of Israel opened the door to eternal life while perfecting the Children of the Covenant. He carried our guilt into She’owl, where it was left, never to be seen again.

This Choter would also solve the riddle precluding thinking agnostics from trusting God by explaining that there were three very different outcomes for human souls, not just Shamaym and She’owl. The dissipation of most souls made it possible for God to be fair, such that most would receive neither reward nor punishment.

Along the way, the Choter would equate Hebrew grammar to light and time, revealing how they not only make eternal life possible and the universe accessible but also explain the juxtaposition of freewill and prophecy. In this light, he would also explain how three-dimensional beings stuck in the ordinary flow of time can be emancipated, enriched, and empowered by being transformed from mortal and matter to spiritual, energy-based beings in the seventh dimension.

The Choter would be the first to reveal that God hates religion and disdains politics. In the process, he would reflect the Spirit of Yahowah by exposing and condemning both – becoming the only person to have written books in opposition to Judaism, Christianity, and Islam.

369And this would not be a half-hearted affair. By year 5991 Yah in 2024, the Choter would compose 35 volumes and produce 10,000 hours of radio programs and podcasts for Yada Yahowah. God’s prophecies would be fulfilled and His investment in the Choter rewarded.

He may not have been the optimal choice, but as the only option available, he would strive to do as Dowd had done, and make his Father proud. Working together, the Family Reunion of the Day of Reconciliations will occur as planned. Will you be there?

At the very least you know, based on the previous statement, that the first step toward this beneficial alliance with Yahowah is to accept His offer. And with this in mind, thus far Yasha’yah has announced…

“Then the Choter | Secondary Branch and Sucker from the Fallen Stump (wa choter) will be extended for a limited time, being brought forth to serve (yatsa’) by means of (min) the stock (geza’) of Yshay | to Stand Out and Be Noticed (Yshay), as (wa) an observant branch or secondary stem (netser) by means of (min) his roots, and that which keeps him anchored, steadfast, and nourished (sheresh huw’), such that he will continually bear an abundance of fruit, being productive while encouraging productivity in others (parah). (Yasha’yah 11:1)

This is because (wa) the Spirit (ruwach) of Yahowah (Yahowah) will settle and remain on him (nuwach ‘al huw’), the Spirit (ruwach) providing the capacity to comprehend and teach (chakmah) and (wa) enabling understanding by making connections to reveal insights (binah), the Spirit (ruwach) of advice, counsel, and pertinent directions regarding how to respond to the proposal (‘etsah) and of being emboldened and inspiring, an unwavering and bold champion for the cause (wa gebuwrah), the Spirit (ruwach) of knowing 370and knowledge (da’ath) so as (wa) to respect and revere (yira’ah) Yahowah (Yahowah). (Yasha’yah 11:2)

Additionally (wa), by accepting the offer and responding appropriately, he will be perceptive (ryach huw’) with regard to developing a profound admiration, allowing him to be inspired by (ba yira’ah) Yahowah (Yahowah).

Therefore (wa), it will not be by an appearance or vision (lo’ la mare’ah) seen with his eyes (‘ayn huw’) that he will decide (shaphat). Also (wa), it will not be by hearsay from a source who was not party to this discussion (lo’ la mishma’), heard with his ears (‘ozen huw) that he will make judgments or prove his arguments (yakach).” (Yasha’yah 11:3)

And it is true, the case that has been made on behalf of Yisra’el and Yahuwdah by Yahowah, Moseh, Dowd, and Yasha’yah, and now presented here in Yada Yahowah is irrefutable. And this is largely because…

“He will exercise good judgment (wa shaphat – he will decide, judging and adjudicating the matter, arguing to resolve disputes) by (ba) seeking to be accurate, honest, and forthright (tsedeq – being fair and correct, in accord with the truth, avoiding any conflict or inconsistency with the established standard) with regard to opening the doorway for the discerning (dal – advice on providing a way in for the few and otherwise insignificant, using spoken words to disclose the entrance on behalf of the needy, societally disenfranchised, and unpretentious who have been deprived; from dalah – to draw conclusions and thus be discerning).

He will provide proof using sound arguments (yakach – he will use evidence and reason to decide, judge and correct, engaging in dialog to resolve disputes while criticizing, accusing, and condemning, making the case to vindicate or convict (hifil perfect)) with (ba) everything 371out in the open, doing so fairly (myshowr – by putting everything on the table, on the level, nothing hidden, justly and equitably in a very forthright and direct manner; from yashar – to be right, approved, and candid) on behalf of (la) the sincere who are seeking straightforward answers (‘anaw – those who are willing to respond but who need some assistance from a witness with answers to their questions who is constantly thinking about making such declarations; from ‘anah – to respond after receiving answers, testifying as a witness) of the Land (‘erets – of the material realm).

Then (wa) he will strike, verbally attacking and disabling (nakah – he will confront, crippling and incapacitating, sarcastically mocking, chastising, and judging, while pointing out the irony of it all to ravage and defeat, ending lives within (hifil perfect masculine singular – he will use the staff to strike a debilitating blow for a time at the direction of another)) the material realm (‘erets – those on the earth) with the rod and staff (ba shebet – on behalf of the nation and tribes with the implement) of his mouth and, thus, his voice (peh huw’).

And with (wa ba – along with) the Spirit (ruwach) of his lips and resulting language (saphah huw’ – his speech), he will devastate (muwth – he will destroy, even kill) the wicked and the wrong (rasha’ – the Godless whose thoughts, words, and deeds are criminal and evil, of those deserving condemnation for having been in violation of the standard, of those guilty of creating disunity and disharmony).” (Yasha’yah / Isaiah 11:4)

Being judgmental is essential to being rational, right, and moral. It is the most appropriate way to filter the evidence that is available to us to determine what we should trust and then make logical and defendable decisions. To a significant extent, it is what separates me from others because I assess situations quickly and make both rapid and typically accurate decisions.

372This has always been the preferred approach. Everyone is best served when all of the cards (read: words) are placed face up on the table. When it comes to God’s testimony, He directs us to reveal the meaning of every word, and when there are several viable options, lay them all out for everyone to consider. There is no reason to hide anything or to avoid being forthright. Those who are sincere in their quest to know Yahowah will endure the added verbiage and they will appreciate the honesty.

While it is God’s desire to be forthright, full disclosure is not man’s way. For example, the primary purpose of Political Correctness is to filter out all information that is contrary to the goals of Socialist Secular Humanism. For example, no one in the media or in government will discuss the obvious connection between the Islamic Scriptures and Islamic terrorism. Most actually believe that the “Palestinian people” have the right to “Palestine” because it is not politically correct to explain that both are myths, with neither having any basis in fact for the past 2,700 years. The adverse health effects of transgender procedures are concealed because reality is in conflict with the community’s political agenda.

The activist group Black Lives Matter is considered credible because the media will not report on the Department of Justice evidence which shows that the opposite of what they claim is true. In the politicized environment of Climate Change, the realization that the Earth entered a six-hundred-year warming period in the mid to late 1850s, and that this is part of a reoccurring cycle that dates back millions of years – long before mankind – isn’t considered, and it is the driving force behind what we are experiencing.

Deceivers must hide from the truth. They reject and cover up the facts which disprove their beliefs. Sadly, as a result of Political Correctness, this is now the mantra of the media and the central thrust of academia. Generation after 373generation has been indoctrinated rather than educated. And yet without unfettered access to the truth in conjunction with disciplined and robust critiques of mankind’s most debilitating delusions, Yahowah remains unknowable and the destructive and deadly consequences of religion and governance remain unchecked. This problem has been exasperated by Progressive ideology and Critical Race Theory because evidence and reason no longer matter.

The reason the Towrah, Naby’, wa Mizmowr is 1,500 pages long (when presented using appropriate page sizes and fonts) is because over the past 5,991 years a great deal has transpired that is beneficial for us to know. For the same reason, God has provided copious details about what we should expect between now (as of this writing in October 2024) and the Shabuw’ah and Taruw’ah Ingatherings, the sacrifice of the Red Heifer, Dowd’s return with his Father, and then the beginning of the Millennial Shabat of Sukah, commencing on a Friday evening, October 7^th, 2033. Yahowah has laid His words face up for all to see, all unfurled on scrolls such as the one we are using to bring His message to those interested in knowing Him.

Apart from His interactions with Dowd in Yaruwshalaim, in Yahuwdah and Yisra’el circa 1000 BCE, and with his son immediately thereafter, there is no evidence that Yahowah has allowed any man to wield His symbols of authority – His rod, staff, or scepter. But this is about to change. And make no mistake, God has the right and ability to use a metaphorical rod against those who have oppressed His people.

Dowd will return along with his symbolic staff to guide his Father’s flock. He will also hold Yah’s scepter, using it to reestablish his dominion while undermining all other governments. He may even wield a figurative spear to wipe out the world’s militaries. But that is not to say that 374either God or His King will actually use physical implements. They will do as Yahowah prefers, which is to use words to accomplish His will – and so will those who work with them in advance of their return, like the Choter.

In context, considering everything Yahowah has already revealed regarding the six ways He is going to Spiritually enable the Choter such that he is able to do as God intends, what follows is the result. The Choter will wield the words of God on behalf of those seeking answers. He will do so as accurately and honestly as is possible. His assessments, from his conclusions to his insights, will be presented in a forthright manner. His arguments on behalf of Yah will be sound, as they will be based upon evidence and reason.

More than anything, His presentation of Yahowah’s Word will be consistent with the standard God has established. Every thought-provoking statement will lead to the same place, striving for the same result: directing our attention to the doorway to eternal life Yahowah has provided such that it is opened for His people.

And while that has always been Yahowah’s primary agenda, the Choter must also be deployed to do as Dowd and Yasha’yah have done. He will aggressively and openly expose and condemn those who are contrary to Yahowah and Yahuwdym. For those open to listening to the words of Yah, his oratory will bring life. For those who are opposed, the Choter’s oratory will explain why they will soon die.

As we consider the concluding portion of the 4^th statement, it is also apparent that a time will come when the Choter’s words will be weaponized. As we approach the final three years of Ya’aqob’s Troubles and he is joined by ‘ElYah in Yaruwshalaim, it would be unwise to oppose either of them. Their mission will be to expose and condemn anyone who seeks to harm Yahowah’s flock.

375Since Yahowah is continuing to speak of the Choter, this is sobering. It is a matter of life and death, of reconciliation or extermination. Although in the light of full disclosure, in the Great Isaiah Scroll found in the bluffs above Qumran, the wicked who are wrong will cease to exist as a result of the words spoken by the Choter who is now being influenced by the Spirit. However, in the Masoretic Text, we read “He will kill the wicked.” While the result is the same, the process is considerably different – and telling.

Not only is the Ruwach feminine, not masculine, making the Masoretic Text incorrect, but there is no reason for Yahowah to do anything beyond what He has already said will occur. The wicked and wrong will cease to exist the moment they are addressed by the Spirit and confronted by the Word of God. Their demise is a consequence of their choices. Having chosen to mislead and abuse His people, they are not fit to live with God or Yisra’el. Their souls, unlike those in the Covenant who are the beneficiaries of Pesach, Matsah, Bikuwrym, and Shabuw’ah, Taruw’ah and Kipurym, will not endure in Yahowah’s presence. They are not properly adorned. They have not answered His Invitations to Meet. They have not accepted the conditions of the Covenant, and thus they will not receive its benefits. They will die.

I am only aware of a single instance in which Yahowah empowers individuals to the extent that their words have this effect. Since we know that ‘ElYah | Elijah will be one of these witnesses during the final days of Ya’aqob’s Troubles, and so this suggests that the Choter may be the other. If so, ‘ElYah will speak to Yisra’el and Yahuwdah, while the Choter may be there to hold Christians, Muslims, and Secular Humanists accountable.

Hopefully, the Choter, even when overshadowed by the satirical oratory of ‘ElYah, will still be able to share Dowd’s words cogently and coherently, such that they 376resonate sufficiently to call Yisra’el and Yahuwdah home. Otherwise, this will be a tough duty. And considering the Choter’s fascination with ‘ElYah’s sarcastically bold approach, he will likely be awestruck by being in his company. And yet, in spite of his reluctance and timidity, we know that Yah can change the world with flawed and tentative implements, proving His case with the hesitant and muttering Moseh.

All that really matters in the end is that Yahowah’s children will be protected. The desired result will be facilitated by the Spirit’s enabling.

“Being right, correct, and honest (wa tsedeq – being accurate, righteous, upright, fair, and just, redeemed, vindicated, and innocent, rational and in accord with the standard) will be (hayah) the belt around his waist (‘ezowr mothenym huw’ – the sash, band, and cloth around his midsection, supporting his back while protecting his core) and (wa) the trustworthy and reliable nature of the witness (‘emuwnah – the integrity and dependability of the individual and testimony, by keeping it real and genuine, steadfast and truthful, honest and valid; from ‘aman – to support and confirm that which is trustworthy and reliable, upholding and verifiable) will be the band girding him (‘ezowr chalats huw’ – the belt and sash around his manhood, virility, and loins; from chalats – to be rescued and delivered, withdrawn and invigorated).” (Yasha’yah / Isaiah 11:5)

The Spirit prepares Yahowah’s children to live in God’s presence. She adorns us in the “trustworthiness and reliability” of Yah’s Word, making us “vindicated and innocent” as a result of “correctly determining” that we can “depend” on everything He has shared with us.

Moreover, being right matters. Being reliable counts. So long as we trust Yah, we will be properly girded – no matter the mission.

377Personally, I am far more concerned with the outcome of the next seven years than I am with those between years 5997 and 6000 Yah, because this is the time the Nes | Banner is being written. It is the relative quiet before the storm when it is easier to get people’s attention – when they have time to read and think. If we can prevail to the extent that there are already 7,000 Yahuwdym anticipating Yahowah’s return in advance of 2030, then we will be able to enjoy the moment knowing that Yowm Kipurym will be a success. Moreover, by that time, ‘ElYah will have had 2,800 years to hone his skills as an orator.

Amplified, but not excessively, here is what our Creator conveyed at the beginning of the 11^th chapter of Yasha’yah…

“Then the Choter | Secondary Branch and Sucker from the Fallen Stump (wa choter) will be extended for a limited time, being brought forth to serve (yatsa’) by means of (min) the stock (geza’) of Yshay | to Stand Out and Be Noticed (Yshay), as (wa) an observant branch or secondary stem (netser) by means of (min) his roots, and that which keeps him anchored, steadfast, and nourished (sheresh huw’), such that he will continually bear an abundance of fruit, being productive while encouraging productivity in others (parah). (Yasha’yah 11:1)

This is because (wa) the Spirit (ruwach) of Yahowah (Yahowah) will settle and remain on him (nuwach ‘al huw’), the Spirit (ruwach) providing the capacity to comprehend and teach (chakmah) and (wa) enabling understanding by making connections to reveal insights (binah), the Spirit (ruwach) of advice, counsel, and pertinent directions regarding how to respond to the proposal (‘etsah) and of being emboldened and inspiring, an unwavering and bold champion for the cause (wa gebuwrah), the Spirit (ruwach) of knowing 378and knowledge (da’ath) so as (wa) to respect and revere (yira’ah) Yahowah (Yahowah). (Yasha’yah 11:2)

Additionally (wa), by accepting the offer and responding appropriately, he will be perceptive (ryach huw’) with regard to developing a profound admiration, allowing him to be inspired by (ba yira’ah) Yahowah (Yahowah).

Therefore (wa), it will not be by an appearance or vision (lo’ la mare’ah) seen with his eyes (‘ayn huw’) that he will decide (shaphat). Also (wa), it will not be by hearsay from a source who was not party to this discussion (lo’ la mishma’), heard with his ears (‘ozen huw) that he will make judgments or prove his arguments (yakach). (Yasha’yah 11:3)

He will exercise good judgment (wa shaphat) by (ba) seeking to be accurate and honest, correct and forthright, truthful and consistent (tsedeq) with regard to opening the doorway for the discerning (dal). He will provide proof using sound arguments, evidence and reason (yakach) with (ba) everything out in the open, doing so fairly (myshowr) on behalf of (la) the sincere who are seeking straightforward answers (‘anaw) of the Land and Earth (‘erets).

Then (wa) he will strike, verbally attacking and disabling (nakah) the material realm (‘erets) with the rod and staff (ba shebet) of his mouth and, thus, his voice (peh huw’). And with (wa ba) the Spirit (ruwach) of his lips and resulting language (saphah huw’), he will devastate (muwth) the wicked and the wrong (rasha’). (Yasha’yah 11:4)

Being right, accurate, and honest, affirming and vindicating (wa tsedeq) will be (hayah) the belt around his waist (‘ezowr mothenym huw’) and (wa) the trustworthy and reliable nature of the witness 379(‘emuwnah) will be the band girding him (‘ezowr chalats huw’).” (Yasha’yah / Isaiah 11:5)

We can agree or disagree on the identity of the Choter and his relevance in Yahowah’s plan to call His children home. We can speculate on just how far the Spirit of Yahowah will go to enlighten and enable him such that he becomes effective during the prelude to the Time of Ya’aqob’s Troubles. But should there be another, his message would be the same. And if the Ruwach did more, if you were reading Her words, not mine, they would be more cerebral and less conciliatory.

After all, nearly three thousand years have passed without His children listening, so it is going to take something out of the ordinary to garner their attention. And in this regard, nothing compares to Yada Yahowah.

That said, Yahowah and I would be thrilled if there were countless Choters, all willing to engage as He envisions. Consider this prophecy an open audition. The larger the cast, the better the performance.

However, the prophecy is accurate, and it speaks of a single Choter. This makes Yasha’yah’s declaration as profound as anything we have considered thus far. Yahowah is confirming that He will empower this individual to engage on behalf of His people. Therefore, the principal benefit of this revelation is in recognizing Yahowah’s commitment to honor the promises He has made to Yisra’el, and to seeing the Spirit’s contribution to our ability to know Yahowah and understand what He is offering.

As someone who has a propensity to examine every word as if it were a great treasure and who strives to understand the meaning behind each ancient reference, often wearing readers out with thousands of pages of amplified translations, summations, analysis, and commentary, I appreciate God’s endorsement of this 380approach. He wants all of His words laid face up on the table and arranged in the most straightforward way possible. We have reached the time of full disclosure.

It is also reassuring to be reminded that those who have led so many astray with their religious and political beliefs will suffer the consequences. Yahowah is just. That is why God’s children will be protected by His promises while religious and political leaders will die. And it is Yah’s words that will determine who lives and who dies.

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