418Yada Yahowah
Miqra’ey
…Invitations
6
Matsah | UnYeasted Bread
Removing Religion…
To facilitate our admission into Heaven and enable our adoption into the Covenant Family, we are invited to attend seven annual meetings with our Heavenly Father. Spread out over the course of seven months, these family gatherings serve as the means to provide the Covenant’s benefits and to reconcile Yisra’el with Yahowah. They are also prophetic signposts, dating and illuminating the path Home. The first three were fulfilled by the Messiah and Son of God, our King. This is part of that continuing story.
The initial three Miqra’ey | Invitations to be Called Out and Meet – Pesach | Passover, Matsah | UnYeasted Bread, and Bikuwrym | Firstborn Children work as a cohesive whole. They depict the door which has been opened to God’s Home, the threshold of perfection where our guilt is removed before we enter, and the promise of adoption such that we become Yahowah’s children. As a result of these integrated Chag | Feasts, Father and Son have made many immortal, removed the tarnish of religion and politics from our souls, and facilitated inclusion into the Beryth | Covenant Family.
And while this is wonderful news, according to our Heavenly Father, those who miss the Spring Feasts, and wander away on a different path, will be excluded from His company and be kept out of Heaven.
Since the Miqra’ey represent the path to God, it’s always wise to consider each of the seven in harmony with 419the others. As such, the fourth Invitation to be Called Out and Meet with God, Shabuw’ah | Seven Shabats, provides the method by which Yahowah honors His promise to protect and raise the Children of the Covenant, withdrawing them from the Time of Israel’s Troubles. During this all-inclusive Festival Feast, the beneficiaries of Pesach, Matsah, and Bikuwrym are enriched by Yahowah’s Towrah and empowered by His Spirit, which in turn equips us to live with God in the seventh dimension.
The fifth Invitation to Meet is called “Taruw’ah,” but it is more commonly known as “Trumpets.” During this Miqra’, Yahowah’s Family is asked to signal a warning and to shout for joy. The good news is that Father and Son have provided the means to immortality, to being perfected, to our adoption, and to being enriched and empowered – consistent with the promises to ‘Abraham. The warning is that there is but one narrow, restrictive, and seldom-tread path Home, and most are running away from it.
Following the Harvests of Shabuw’ah and Taruw’ah, the Day of Reconciliations is a “do-or-die” affair for Yisra’el. The souls of those who do not respond to Yahowah’s summons will ultimately cease to exist. And those who answer the call will have their relationship with Yahowah reconciled, preparing them to live with Him. Yowm Kipurym is prophetic of God’s return to Earth with His Bakowr | Firstborn Son, the Mashyach | Messiah and Melek | King, Dowd, to save Yisra’el and Yahuwdym, while vaporizing those who will have chosen a different spirit with whom to associate. This is the day the Covenant is restored, a time when Yahowah will place a copy of His towrah | guidance inside His children.
These six steps conclude with an Invitation to gather together as a family, camping out with our Heavenly Father on Sukah | Shelters. It marks our return to the Garden of ‘Eden, a time when we will enjoy Yahowah’s 420companionship personally, unencumbered as was the case with ‘Adam. Prophetically, the Millennial Shabat begins on Chag Sukah in the Yowbel of 6000 Yah – just five days after Yahowah’s and Dowd’s return.
While God is immortal, time is important to Him. These dates were predetermined. Everything which is important to Yahowah occurs on this schedule – one that He published nearly 3,500 years ago.
Numbers are also important to God. There are seven Miqra’ey which play out over the course of seven months. There are seven days in a week (which were designated by number, not by name, at the time) – with the seventh being the most important because it represents the union of mankind and God.
The religious, if they even know of them, typically refer to the seven Miqra’ey as “Jewish Holidays” or as the “Feasts of Israel.” But that treatment is a dead-end, albeit a popular one. The resulting apathy and animosity toward God’s Set-Apart Appointments are tragic, causing billions of souls to wander away from life, and toward their own demise.
Also erroneous is the rabbinical process of disassociating these Miqra’ey from the Covenant and, in the case of Pesach | Passover, from Dowd, the Passover Lamb. At a Seder, they toss a meatless bone on the plate but, otherwise, mimic Qayn’s | Cain’s ill-fated offering.
Rabbis do not want to be reminded that the Lowy | Levites have vanished, leaving their role unfulfilled. They have created copious workarounds for the fact that the Home of Yahowah, the centerpiece of the Passover celebration, was destroyed. As a result, while all of Yahowah’s instructions can be observed and understood, many cannot be done in accordance with God’s instructions. So, their response has been to conceive all manner of religious substitutions, all of which serve to 421obscure the truth.
The second Mow’ed, Matsah, is no longer celebrated among Jews. Rabbis, evidently opposed to the notion that it is designed to purge religion from an infected soul, oppose the purpose of UnYeasted Bread to such an extent, Matsah has been relegated to an ingredient during an extended and distorted observance of Pesach. Likewise, Bikuwrym | Firstborn Children is ignored, ostensibly because rabbis don’t have a clue what it represents.
The fourth Miqra’, Shabuw’ah, is bypassed as a Feast, even though many recognize that this denotes the time Yahowah first revealed His Towrah to the Children of Yisra’el. Rabbis, however, are predisposed to ignore this because they overwhelmingly prefer their Talmud to Yahowah’s Towrah – which they dress up, parade around, and kiss as if it were a whore.
The fifth Miqra’, Taruw’ah, became the victim of Replacement Theology. During their Babylonian captivity, Jews substituted Yahowah’s seventh-month announcement heralding Kipurym to Rosh Hashanah | Head of the Year – which is now one of several “New Year’s Days” in Judaism.
Particularly egregious, rabbis are complicit in upending Yowm Kipurym, the day set apart to reconcile Yisra’el’s relationship with Yahowah. They have misrepresented God’s intent to such an extent, it represents a time to afflict one’s soul in rabbinic Judaism. Calling it a fast, the Haredim torment chickens on this, their holiest day, twirling them above their heads.
Sukah is no longer popular with most Jews – having been replaced in timing and fervor by Hanukkah. That religious holiday commemorates a religious civil war and features a counterfeit menorah with nine candles rather than seven lamps. Apart from the few who continue to build sukkahs, most prefer to pay outrageous prices to 422showcase an odd fruit, the etrog, as their way of corrupting the meaning and purpose of the final Miqra’.
Although Yisra’el would be the first to learn about Yahowah’s Invitations to be Called Out and Meet, He plainly states that these are His Miqra’ey. They embody the benefits of the Covenant and fulfill many of God’s most important promises. They are fixed annual appointments between mankind and God. And they are to be observed for all time, in all places, and by all those who wish to engage in a relationship with the Creator. The Miqra’ey are personal and communal celebrations that are designed to lead us Home.
The Invitations to be Called Out and Meet with our Heavenly Father exist in direct opposition to many of today’s secular and religious observances: New Year’s, St. Valentine’s, Lent, Palm Sunday, Good Friday, Easter, Halloween, and Christmas. The history of these religious festivals is actually pagan, with most born and bred in Babylon.
The Towrah is clear. If you want to have a relationship with Yahowah, if you want to participate in His Covenant, if you want to spend eternity living with God, then you should respond to the Miqra’ey and abstain from religious rites. In this regard, God is considerably more concerned with us acknowledging that these Invitations to Meet exist and are vital, than He is with us doing the right thing at the right time. His goal is for us to understand what He is offering such that we can respond appropriately and capitalize.
In this light, the Miqra’ey of Pesach, Matsah, and Bikuwrym work together in support of the Covenant Family. One without the others is not fulfilling. If they were viewed as events associated with a wedding, they might represent the rehearsal dinner, the ceremony, the reception, and the honeymoon.
423With the Miqra’ey, we are tremendously shortchanged if we do not avail ourselves of all of them. After all, what is the enduring effect of being perfected and yet remaining mortal? What is the point of being immortal and yet remaining imperfect? Why would someone want to be reborn spiritually if not into the Covenant? Why be adopted and then not grow? It is only when they are observed collectively, with each Miqra' making its contribution, that we receive the intended benefit.
Also, as is the case with the observational or astronomical determination of the timing of these days, no matter how a person interprets Yah’s instructions they will seldom be more than one day early or late. We have already acknowledged that being a month late did not bother Yahowah in the case of Yachizqyah | Hezikiah. Therefore, our focus will be on presenting God’s plan so that it can be more readily understood. Equipped with this information, we will then be prepared to exercise freewill and make informed and reasoned decisions – many of which will determine the fate of our souls.
The second step in our journey Home is Matsah. It serves as the threshold of the doorway to life. Those who cross it are perfected because on this day the Messiah removed the fungus of man’s ways from our mortal souls, carrying it all with him into She’owl. And there it remains, out of mind and out of sight.
As we pass through the doorway labeled “Passover,” we are freed from the consequence of religion, which is death. But to live with our Heavenly Father in heaven, we must also be freed from the penalty associated with corrupting our fellow man, which is separation from God. And that is the purpose of the Miqra’ | Invitation to be 424Called Out and Meet of UnYeasted Bread. Our souls are purified, affirming that all forms of corruption are expunged.
In our quest to fully appreciate what is accomplished on this day, let’s turn to the Heart of the Towrah. In Qara’ / Called Out / Leviticus, we learn that the 15th day of ‘Abyb is devoted to Matsah. This discussion begins…
“And (wa) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) spoke these words (dabar – communicated these statements (piel imperfect – Moseh was inspired by these words, putting them into action with ongoing implications)) to (‘el – as Almighty God to) Moseh (Mosheh – commonly transliterated Moses; from mashah – one who draws out), in order to promise and say (la ‘amar – to draw near, answer, and declare), (Qara’ / Called Out / Leviticus 23:1)
‘Under the auspices of freewill, convey the Word (dabar – choose to share this empowering message (piel imperative – while it was Moseh’s choice to communicate these words, because God’s request was subject to freewill, he recognized that Yisra’el would be transformed by these statements)) of God on behalf of (‘el) the Children (beny – the sons) of Yisra’el (Yisra’el – commonly transliterated Israel; from ‘ysh sarah ‘el – Individuals who Engage and Endure with God) and say to them (wa ‘amar ‘el hem – communicate to them at this time (qal perfect – these instructions pertain to a relationship which is genuine and should be literally interpreted, addressing actual events which are whole and complete in time, lacking nothing)): The Mow’edym | Eternal Witnesses of the Appointed Meeting Times (Mow’ed – the scheduled appointments to gather together and meet, these specific festival feasts at a designated time and place which focus on our appearance, betrothal, and celebration based upon the agreement) of Yahowah (Yahowah – the proper pronunciation of 425YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) are to show the way to the benefits of the relationship (‘asher – which lead to the proper path to get the most out of life).
You are continually and genuinely invited to attend (qara’ – you are being summoned to be welcomed and meet, called out to read and recite, and designated to make known and proclaim (qal imperfect – actually and continually)) them as (‘eth hem) Set-Apart (qodesh – separating and dedicating, preparing and purifying, cleansing and uncorrupting) Miqra’ey | Invitations to be Called Out and to Meet (Miqra’ey – summons for the people to gather together for a specified purpose including reading and reciting, being welcomed, becoming known; from my – to ponder the who, what, why, when, where, and how of qara’ – being invited and summoned to be called out, to become welcomed and known, to read and recite).
These are (‘eleh hem) Mow’edym ‘Any | My Eternal Witnesses to the Appointed Meeting Times (Mow’ed ‘any – My scheduled appointments to gather together and meet, My specific festival feasts at a designated time and place which focus on our appearance together, your betrothal to Me, and our celebration based upon My agreement).’ (Qara’ / Called Out / Leviticus 23:2)
For six (shesh – to bleach white and dress in linen, addressing the need for the darkness of mankind who was created on the sixth day to be whitened to appear before God) days (yowmym), She shall act, engaging in (‘asah – She shall consistently perform continually doing (nifal imperfect)) the service of the Spiritual Messenger (Mala’kah – delivering the message and doing the work of the maternal aspect of God’s mission; from mal’ak – spiritual implement, heavenly messenger, and Divine representative suffixed with ah to make Her work on Yah’s behalf feminine).
426And then on (wa ba – within) the seventh day (ha shaby’iy ha yowm – a promise to satisfy and time to abundantly fulfill), there will be a Shabat observance (Shabat – the seventh and final day of the week, a time to celebrate the promise to settle all debts so we can settle down with God), a Shabatown to consider everything associated with the promise and purpose (Shabatown – a special Shabat celebration for the observance) of the Set-Apart nature (qodesh – of the separating and special, unique and uncommon, devoted to purifying purpose) of the Invitation to be Called Out and Meet (Miqra’ – of the welcoming summons to read and recite, to call out and pronounce the name, and to proclaim the purpose of the relationship; from my – to ponder the implications of qara’ – inviting and summoning to meet and welcome, calling out and proclaiming, to reading and reciting).
The Maternal Spiritual Messenger works (Mala’kah – the Heavenly Implement is occupied with Her business, mission, and purpose of facilitating the feminine aspects of God’s message), doing everything such that you do not have to do anything (kol lo’ ‘asah – She chooses to do everything for everyone so that you do not have to do anything for anyone (qal imperfect jussive)).
It is a Shabat observance (Shabat hy’ – it is the promised seventh day) to approach (la – to move toward and draw near) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) to live and abide throughout time (ba kol mowshab ‘atem – for your entire household in every dwelling place and for every period, for each resident and every location and situation; from mah – to contemplate and yashab – living and abiding, dwelling and remaining).” (Qara’ / Called Out / Leviticus 23:3)
These Godly (‘eleh) Eternal Witnesses to the Appointed Meetings (Mow’ed – scheduled appointments 427testifying to the hereafter; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) of Yahowah (Yahowah) are Set-Apart (qodesh – separating, cleansing, and purifying) Invitations to be Called Out and Meet (Miqra’ey – as a welcoming summons to read and recite, to call out and pronounce the name, and to proclaim the purpose of the relationship; from my – to ponder the implications of qara’ – inviting and summoning, meeting and greeting, calling out and proclaiming, reading and reciting), which, to receive the benefits of the relationship (‘asher – which, to show the proper path to get the most enjoyment out of life), you are invited to attend, to be called out and welcomed (qara’ – you are summoned to appear as a guest and shown great hospitality, even designated by name, you should read and recite, proclaiming the name, calling out the invitation (qal imperfect)), drawing near through them (‘eth hem) at the Appointed Time of the Eternal Witness (ba Mow’ed hem – on the right date to meet to consider testimony regarding the hereafter, this scheduled appointment at the proper time of year to gather together for a festival feast). (Qara’ / Called Out / Leviticus 23:4)
In (ba) the first (ha ri’shown – the foremost and beginning) month (ha chodesh – time of renewal and to establish the calendar; from chadash – to renew, restore, repair, reestablish, and reaffirm) [Abyb – the month young barley ears form and green], on the fourteenth (ba ‘arba’ ‘asar) of the month (ba ha chodesh – during this time of renewal and establishing of the calendar) for the purpose of understanding at (byn / bayn – between and within the interval as an aid to comprehension for the discerning at) twilight (ha ‘ereb – sunset, in the evening during a weaving together of the fabric of time as light fades to darkness) is Passover (Pesach – the festival of sparing and providing immunity; from pasach – to pass over) according to (la – to move toward and to approach) Yahowah (Yahowah – a transliteration of , our 428‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).’” (Qara’ / Called Out / Leviticus 23:5)
This then leads us to…
“‘And during (wa ba) the fifteenth (chamesh ‘asar – the fifth plus tenth) day (yowm) of this same month (la ha chodesh ha zeh – time of restoration and renewal) is the Festival Feast (chag – is the celebration and party) of UnYeasted Bread (ha Matsah – flatbread without yeast, of becoming uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) to approach (‘al – according to) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).
Seven (sheba’ – to vow and promise) days (yowmym) shall you eat (‘akal – you should consistently, continually, and literally consume (qal imperfect)) bread without yeast (matsah – flatbread devoid of leavening fungus; from matsats – to drain out).’” (Qara’ / Called Out / Leviticus 23:6)
There may be nothing more to choosing the timing of the 14th and 15th day of this time of renewal in ‘Abyb than Yahowah wanted to celebrate the Chag Matsah under the light of a full moon. But if we were to examine each designation, ‘arba’ ‘asar | four and ten seems to be suggesting that after the completion of a time of testing, God squares our account so that He can enrich us with length of days. Then, with chamesh ‘asar | fifth and tenth, we find that man diminished by corruption is enhanced by being perfected.
A chag is a happy occasion. God is throwing a party, and He has invited His Children to attend. And yet, what are we to make of the realization that as a “chag – festival and feast,” there is only one item specified on the menu: 429matsah | unyeasted bread? Moreover, there is nothing left of the lamb enjoyed the previous evening because its remains were incinerated in the fire.
In actuality, God was not limiting the chag to unyeasted bread. He was, instead, saying that the focus of this Chag | Celebration is the removal of sha’ar | yeast from our diet.
The Yisra’elites had been force-fed an unrelenting dose of religious and political rubbish over the centuries. And now God wanted His liberated, but still wayward, children to detox. Moreover, in this context, sha’ar | yeast is telling because it means “to be left behind.”
Since our God spoke only of matsah, even named the Chag “ha Matsah,” we have been given something to consider. As a result, on the chamesh ‘asar | fifteenth of this chodesh | time of renewal, we should focus our attention on the specified item: matsah | bread without yeast. With each bite, we should then contemplate the implications of removing this fungus from the bread, along with what both may represent.
Matsah, the name of the Invitation to be Called Out and Meet of UnYeasted Bread, means much more than “bread without yeast.” Matsah speaks of the “rebellion and contentiousness” which must be removed from our nature for us to live as children in our Heavenly Father’s household.
The secondary, albeit related, definition of matsah is “quarrelsome and embittered conflict which is divisive” – the very thing that separates us from God. It is “strife and discord based upon a rivalry for superiority.” Matsah thus conveys the idea of man becoming belligerent and competing with Yahowah for power and authority rather than trusting and relying upon Him. It is this attitude which underlies religion. Matsah must, therefore, be expunged from our souls for us to accept the provision provided by 430the Son’s excursion into She’owl.
To benefit from this merciful gift, we are asked to stop competing with God. We must not only recognize that we have failed to meet our Creator’s criteria for admittance into heaven, but we should also acknowledge that mankind’s standards, those related to being religious and political, obedient and compliant, carry no weight whatsoever with Yahowah.
And before we move on, let’s be clear – it is the Miqra’ of Matsah which is to be celebrated over seven days. There is only one day associated with Pesach. Claiming otherwise, the rabbis are wrong about something which is completely obvious.
“‘The first, foremost, and primary day (ba ha yowm ha ri’shown – with the uppermost at the beginning, the initial in a series of days) exists as (hayah – actually was, literally is, and genuinely will always continue to be (qal imperfect)) a set-apart and cleansing (qodesh – a unique and special) Invitation to be Called Out and Meet (Miqra’ – as a welcoming summons to gather together to read and recite, to call out and pronounce the name and message, and to proclaim the purpose of the relationship; from my – to ponder the implications of qara’ – inviting and summoning, meeting and greeting, calling out and proclaiming, reading and reciting) for you to approach (la ‘atem – for your benefit).
You shall not consistently perform (lo’ ‘asah – you should not actually or continually act against Her will and engage in fashioning, accomplishing, or producing what She desires (qal imperfect jussive)) any of (kol) the duties (‘abodah – effort, labor, or expenditure of energy, including the ministerial responsibilities) of the Spiritual Messenger (Mala’kah – of the Maternal Work of God, of delivering the heavenly message while completing the maternal aspect of God’s mission; from mal’ak – spiritual 431implement, heavenly messenger, and Divine representative suffixed with ah to make Her work on Yah’s behalf feminine).’” (Qara’ / Called Out / Leviticus 23:7)
Chag Matsah is coterminous with Pesach, incorporating it into the week-long celebration of our redemption, because eternal life without the benefit of being perfected would be catastrophic and, thus, counterproductive. And so, while the overlap exists on Passover for our protection, the restorative effects of Matsah | UnYeasted Bread are so essential, the first day is set apart from all others.
Based upon the context and God’s ongoing description, the first and foremost day of Matsah is to be celebrated as if it were a Shabat. That said, UnYeasted Bread is not actually labeled a “Shabatown,” which is a special Shabat celebration to observe the purpose and promise of the seventh day, even when it does not always coincide with the end of the week. However, Yahowah goes much further with the special nature of this moment, not only using the actionable form of shabat to encourage us to observe it as if it were one, He boasts other accolades which are unprecedented in comparison to the other Miqra’ey.
This connection between the first day of Matsah being a Qodesh Miqra’, and the actionable expression of the Shabat, is further reinforced by the similarity of the message, with both referencing the Mala’kah…
We can compare what we have just read with: “‘And then on (wa ba) the seventh day (ha shaby’iy ha yowm), there will be a Shabat observance (Shabat), a Shabatown to consider everything associated with the promise and purpose (Shabatown – a special Shabat celebration for the observance) of the Set-Apart nature (qodesh) of the Invitation to be Called Out and Meet (Miqra’). The Maternal Spiritual Messenger works 432(Mala’kah), doing everything such that you do not have to do anything (kol lo’ ‘asah). It is a Shabat observance (Shabat hy’) to approach (la) Yahowah (YaHoWaH) to live and abide throughout time (ba kol mowshab ‘atem).’” (Qara’ / Called Out / Leviticus 23:3)
The reasons we are considering these connections are twofold. First, God is reinforcing the fact that the centerpiece of Chag Matsah – which includes Pesach and Bikuwrym – is the Qodesh Miqra’ of Matsah. It is exceedingly important, in fact essential to our salvation. And second, this connection affects the timing of Bikuwrym. If the Qodesh Miqra’ of Matsah is to be observed as a shabat, then Firstborn Children should be celebrated the following day. If not, Bikuwrym is observed the day after a natural Shabat on or after Matsah.
Qodesh means “set apart, unique and special, separated from that which is popular and common.” A Miqra’ is an Invitation to be Called Out and Meet with God. We should perceive it as a welcoming summons to gather together to read and recite His Word. On it, we are called to pronounce His name and proclaim His message regarding the nature and purpose of the relationship. Miqra’ is a compound of the interrogatory my, asking us to ponder the implications of qara’ – being invited to meet with God.
The preposition la can be rendered in many different ways, with “approach and draw near” being primary among them. Therefore, I have rendered la ‘atem as “for you to approach.” But it could also convey “for you,” “concerning you,” “on your behalf,” or “for you to draw near.”
As a Shabatown, the message is consistent and clear: “‘lo’ ‘asah – you should not actually or consistently perform’ ‘kol ‘abodah – any of the duties of the ‘Mala’kah – Maternal Spiritual Messenger.’” The only aspect of this 433declarative statement which is somewhat unusual is the use of the jussive mood which depicts third-person volition. That is because God is speaking in first person to us in second person. This means that the jussive applies to the person being spoken about, making it an expression of the will of the Mala’kah.
The first time we encountered Mala’kah, we noted that it is the feminine of mal’ak, which means “spiritual messenger, heavenly implement and envoy.” Noting that Yahowah’s Ruwach Qodesh | Set-Apart Spirit is feminine, the implication becomes that the Mala’kah is our Spiritual Mother who is Heaven’s Messenger.
To reinforce the concept that Mala’kah is doing God’s work, not mankind’s, Yahowah defined the term the first time He used it: “On the seventh day, God completed (kalah – finished, having accomplished) the work of His Maternal Spiritual Envoy (Mala’kah huw’) which, to provide the benefits of the relationship (‘asher), He had fashioned and accomplished (‘asah – prepared and produced). And on the seventh day, He observed the Shabat (Shabat) from all (min kol) of the work of His Spiritual Representative (Mala’kah huw’) which, to reveal the way to get the most out of life (‘asher), He had prepared and produced (‘asah – fashioned and accomplished).” (Bare’syth / In the Beginning / Genesis 2:2)
Salvation is a gift – a byproduct of the Covenant. It was paid for and delivered by Dowd. It is a direct result of the work the Messiah performed on our behalf on the Miqra’ of Matsah. His soul was separated unto She’owl – taking our religious filth with him.
Considering the anguish associated with Dowd’s fulfillment of Pesach and what his soul endured on Matsah, one would not think that God would have to tell us not to replicate the same effort. And yet, Yahowah provided this 434instruction, not once but twice, because He did not want anyone to be beguiled by the claims to the contrary made by Sha’uwl, the founder of the most popular religion in human history. Not once, but twice, Paul presents himself as co-savior.
The first of these two claims came in Galatians, Sha’uwl’s first letter. In the midst of demeaning the Towrah, he wrote: “I then, because of and by the Towrah’s ‘law,’ myself, actually died and was separated in order that to god I might currently live. Together with Christo, I have actually been crucified.” (Galatians 2:19)
Paul takes his preposterous “co-savior” notion to the extreme of religious mythology in Colossians by writing: “Now I embrace and hail the sufferings and afflictions for your sake, and I actually complete, making up for that which would otherwise be deficient and that which is lacking and left to be done due to the inadequacies of Christou in my flesh for the benefit of the body of him who is the called out, of which, I, myself, bring into existence as a servant extended down from the administration of this god, the appointment having been granted to me to you all to complete and fulfill the word of the god.” (Colossians 1:24-25) Therefore, Yahowah warned us about Sha’uwl here in the Towrah and elsewhere in the Prophets. No one in all of human history was as critical and condemning of the Miqra’ as was he. Although, rabbis have been busy corrupting their intent.
The next statement in Qara’ / Leviticus relative to the Miqra’ of Matsah would be redundant if not for the inclusion of ‘isheh – a word which will become the focus of the “Kipurym | Reconciliations” chapter.
“‘Now (wa) approach and come near to be present with (qarab – draw close and offer to appear before (hifil perfect)) the feminine manifestation of God’s fiery light 435(‘isheh / ‘ishah – the maternal nature of the one offering to enlighten, elevate, and purify) to be near (la – to approach and be near) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) for seven (sheba’ – seven; from shaba’ – to swear an oath and make a promise) days (yowm).’” (Qara’ / Called Out / Leviticus 23:8)
There are many possible interpretations of ‘ishah and ‘isheh, depending upon how the three Hebrew letters are vocalized. One is “fire,” which is how Yahowah appeared when He introduced Himself to Moseh and how He manifested Himself before the Children of Yisra’el. In those cases, fire was written as ‘esh, the masculine form of ‘ishah. Similarly, ‘ysh, meaning “individual male,” becomes ‘ishah, “woman,” with the concluding ah.
Fire was the ancient world’s source of light and thus enlightenment. Fire was used for cooking and thus is symbolic of being nourished. It was a source of warmth and thus welcoming hospitality.
Fire also separates that which is valuable from the dross, just as we are either separated unto Yahowah or unto death depending upon which choice we make regarding the provisions our Heavenly Father has provided. The fire and separation metaphor is also related to Mitsraym, where Yahowah led His family out of the oppressive religious and political crucible – and thus demonstrating the historic basis of Matsah.
So, by using ‘isheh, Yahowah could be saying that He is enlightening us with His Word, warming us with His presence, and nurturing us with these truths – in addition to separating us from man’s oppressive regimes and unto Himself. Further, since the smoke of a fire rises, God might also be illustrating that the result of unleavening our souls 436is that we will rise up to live with Him.
Textually, ‘isheh (אִשֶּׁה), the feminine noun designating “fire,” and ‘ishah (אִשָּׁה), the Hebrew word for “female individual, woman, mother, and wife,” are indistinguishable in the original text. As such, ‘ishah likely symbolizes the role our Spiritual Mother – the Set-Apart Spirit – plays in perfecting our souls. She is responsible for enlightening us, nourishing us, comforting us, purifying us, and elevating us so that we can become part of our Heavenly Father’s Family. Therefore, it seems appropriate to render ‘isheh / ‘ishah as “the feminine manifestation of God’s fiery light and the maternal nature of the one offering to enlighten and elevate us” unto Him.
Also, it makes no sense to “appear before and approach” a “feminine fire” or a human “wife or woman” in the context of a Meeting dedicated to cleaning our souls of the stench of religion. “The feminine manifestation of God who purifies, enlightens, and elevates” is most appropriate.
Continuing with His Towrah’s instruction regarding Matsah, Yahowah revealed:
“‘On the seventh day (ba ha yowm ha shaby’iy), there is a set-apart (qodesh – a cleansing and separated, purifying and dedicated, unique and special) Invitation to be Called Out and Meet (Miqra’ – a welcoming summons to gather together to read and recite, a time to call out and pronounce the name and message, and to proclaim the purpose of the relationship; from my – to ponder the implications of qara’ – inviting and summoning, meeting and greeting, calling out and proclaiming, reading and reciting).
You shall not do (lo’ ‘asah – you should not engage in, institute, or accomplish, prepare or produce, perform or bring about) any part (kol) of the ministerial responsibilities (‘abodah – the labor, work, service, 437duties, and effort) of Heaven’s Maternal Messenger (Mala’kah – the feminine theophany, the motherly manifestation and representation doing the work of God).’” (Qara’ / Called Out / Leviticus 23:8)
Yahowah’s Maternal manifestation, our Spiritual Mother, the Ruwach Qodesh, plays an enormously important role in the fulfillment of Matsah. She is the One purifying and protecting us, enlightening and elevating us, nurturing and comforting us.
Yahowah has given us a way Home. He wants us to approach Him along the seven steps He has provided. It is the message, the purpose, and the product of the Miqra’ey.
Let’s step back in time to the Yatsa’ | Exodus. Freedom from the oppressive crucibles of religious persecution and political oppression came as a result of Chag Matsah. As the life-and-death issues associated with Passover were resolved, Yahowah spoke of how celebrating UnYeasted Bread would restore our relationship…
“‘I am (‘any) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence). The blood (ha dam) will exist (hayah) for you (la ‘atem) as a sign (la ‘owth – as a token, a miraculous signal, an illustration, a nonverbal symbol conveying important information, as a banner and signal) on (‘al) the homes (ha beyth – households and families) where you are revealing the benefits of the relationship and the name (‘asher ‘atem shem – where you show the way to get the most out of life).
So when (wa) I see (ra’ah – when I view and consider) the blood (‘eth ha dam) I will observe Passover, providing immunity while protecting you (pasach ‘al 438‘atem – I will continue to move in a straightforward and linear fashion, sparing you, removing the confrontational obstacles in the way so that you do not trip on them, making you invulnerable and impervious in the process while providing more than is necessary and sufficient on your behalf).
And the corrupting plague (wa negeph la mashchyth – the debilitating, mortifying, and degrading pandemic disease which afflicts and incapacitates through perversions, causing those ruined by it to stumble and decay) shall not exist (lo’ hayah) among you (ba ‘atem) when I strike (ba makah ‘any – when I afflict and wound, chastise and smite) in the realm (ba ‘erets – within the country) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility). (Shemowth / Exodus 12:13)
This specific day (ha yowm ha zeh – this time beginning and ending at sunset) will exist (hayah – was, is, and will always be) on your behalf (la ‘atem – for you) as a memorial and reminder (la zikarown – as a commemoration of an inheritance right, as a means to record, recall, bring to mind, think about, and understand the relationship, and as a symbol and a proverb; from zakar – to remember, bring to mind, recall, and mention and own – considering every aspect and nuance pertaining to this).
And (wa) you should celebrate (chagag – you should observe a holiday commemoration and throw a comprehensive party, reveling in and enjoying a banquet (qal perfect consecutive)) a Festival Feast (chag – coming together to rejoice in the relationship) with Him (‘eth 439huw’) to approach (la) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) throughout all of your lives and generations (la dowr ‘atem – in your dwelling places throughout time).
Continuously and genuinely celebrating the Festival Feast with Him (chagag huw’ – actually and always reveling in His party while enjoying a banquet (qal imperfect)) as an engraved prescription for living (chuqah – as a clearly communicated and inscribed recommendation of what you should do in life to be cut into the covenant relationship) forever (‘owlam – eternally). (Shemowth / Exodus 12:14)
Seven (sheba’) days (yowmym) you should consistently consume (‘akal – you should actually and continually eat and be nourished by) Matsah | Bread without Yeast (ha Matsah – UnYeasted flatbread, to become uncontentious by eliminating conflict and dispute, strife, and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove).
Indeed (‘ak – thereafter, emphasizing the point previously made), on the first and foremost day (ba ha yowm ha ri’shown – the primary time) you should continually observe the Shabat by removing (shabath – you should capitalize upon the promise of seven by ceasing the actions of (hifil imperfect – those who consistently observe this Shabat contribute to the process of removing)) yeast (se’or – the fungus culture in food and drink and fermenting agent which leavens) from (min – out of) your homes and households (beyth ‘atem – houses and families).
Truly because (ky – surely, for the reason), anyone and everyone (kol – all) who consumes to the point of being defined by having eaten (‘akal – who literally devours and actually feeds upon, becoming what they eat 440(qal participle – who is actually transformed and modified by)) yeasted bread (chamets – bread which includes the fungus of yeast and has become soured, embittered, cruel, and oppressive), that individual soul (ha nepesh ha huw’ – such a person) shall be cut off and separated (karat – having severed themselves will be banished for a time, cut down and uprooted; will bring death and destruction upon themselves, causing themselves at that moment to be eliminated (nifal perfect – the subject causes their own demise, bringing separation upon themselves at that moment in time)) from (min) Yisra’el (Yisra’el – Israel, the Chosen People; from ‘ysh sarah ‘el – individuals who strive and struggle, engage and endure, persist and persevere with God and who are liberated and empowered by the Almighty), from the first and foremost day (min yowm ha ri’shown – beginning at the first and primary occasion) until (‘ad – to provide testimony up to) the seventh day (yowm ha shaby’iy – time of the promise).’” (Shemowth / Names / Exodus 12:15)
We have all of this on good authority. Whether we concur with Him or not, whether we accept or reject His approach during Pesach and Matsah, there can be no doubt, these are God’s instructions. And He wants us to know that our decisions have consequences. To survive beyond our mortal demise and enjoy eternal life as part of His Family, we must capitalize upon Passover and UnYeasted Bread. These are Yahowah’s gifts, albeit brought to us by His Son’s sacrifice. And considering the price he paid to deliver them, and their value to us, to rebuff his generosity engenders a reciprocal response.
A trace amount of the blood of the Passover Lamb, since it should not be consumed, is to be splattered on the framework of the doors to our homes. It serves as an “‘owth – illustration” “‘asher – showing the way to receive the benefits of the relationship.”
Pasach was conveyed as a verb, describing what 441occurs when we accept Yahowah’s offer of life on Passover. God, Himself, “pasach ‘al ‘atem – observes Pesach, providing immunity while protecting us” from the specter of death. Pasach ‘al ‘atem reveals that upon “ra’ah – witnessing” our compliance with His instructions He “will continue to move in a straightforward and linear fashion, sparing us by removing the confrontational obstacles in the way so that we do not trip on them, making us invulnerable and impervious in the process.” The reason “straightforward” is paramount is because once we begin with Pesach, God wants us to stay the course, walking to Him along the path He and His Son have provided. Passover is the first step, UnYeasted Bread is the second, and Firstborn Children is the third, with the journey taking us to Sukah where we camp out with Father and Son.
Rather than use muwth, the normal Hebrew word for “death,” Yahowah said that He was offering to keep us free from “negeph la mashchyth – the corrupting plague” of religion. Negeph la mashchyth is both “debilitating and mortifying, degrading and incapacitating.” Religion is a “pandemic disease which afflicts and ruins a soul by perverting the word, causing its victims to stumble and decay.”
We should never lose sight of the reason Yahowah continually reminds us that He liberated the Children of Yisra’el from Mitsraym | the Crucibles of Political and Religious Oppression. Mitsraym represents more than the sliver of alluvial soil upon which the Yisra’elites toiled or Egypt thrived. It was manifest in every civilization and continued to be pervasive under Fascism and Communism, Islam and Roman Catholicism. It is the “cauldron of cruel persecution where people are confined and restricted by military and economic institutions.” Mitsraym occurs when the empowered impose their will and control people’s lives while restricting their freedoms. Throughout history mitsraym was imposed through the caste system, 442with slaves lashed to the bottom rung.
Zikarown, like Shabatown, inclusive of the own suffix, encourages us to contemplate everything associated with “remembering and commemorating this inheritance rite.” We should be “mindful of the relationship while mentioning what we have come to understand with others.”
Chagag and chag are the verbal and noun forms of the same thing – a party, a time to celebrate a festival and enjoy a feast with God. This is neither a somber affair nor a sacrifice but instead a celebration of our relationship.
And it is through and during these annual holidays with God that we are invited to approach our Maker. This is true for everyone, no matter where or when we might live. Further, Yahowah’s “chagag – celebration” is a “chuqah – an engraved prescription for living, a clearly communicated and inscribed recommendation of what we should do in life to be cut into the covenant relationship.” And it will be so “‘owlam – forevermore.”
There are three sheba’ | sevens embedded throughout the Miqra’ey. There are seven steps along the way, and two of them, Matsah and Sukah, are celebrated for seven days (with an eighth day added to Shelters, representing eternity, to prolong our enjoyment). It is for this duration of time that Yahowah has invited us to avail ourselves of the healing and restorative properties of “matsah – food without the festering fungus and contaminating conflicts of yeast” which is symbolic of the contentious disputes laden within every religion.
There is not only a “ri’shown – first and foremost day” associated with Chag Matsah. This identifying designation is repeated so that we do not miss the point. The first day of UnYeasted Bread is so special, it is to be observed actively as a Shabat, something God conveyed using the verbal form of the word. This not only tells us how we should spend this day with Yahowah, but also that 443Bikuwrym, which follows the Shabat, is to be observed the following day.
Here, shabath was scribed in the hifil stem, imperfect conjugation, second-person masculine plural. This means that if you consistently observe this Shabat you will contribute to the process of removing the contamination symbolized by the yeast. We know this because if Yahowah had wanted to simply convey “remove,” and nothing else, He could have used any one of twelve different verbs, including: suwr, sabab, shuwb, nasag, gowlah, or muwsh, among others. Therefore, the actionable form of shabat was chosen to convey some or all of the following: “shabat – this is a time to reflect on the relationship, observing all of the promises associated with seven. On this occasion, we can celebrate the realization that our debts have been settled by removing everything associated with” the corrupting nature of yeast.
It is instructive to consider why Yahowah used the metaphor of “yeast” in conjunction with bread as a symbol for how religion infects the soul. It is a unicellular, eukaryotic microorganism, which is classified as a Fungus. As such, to live, yeast feeds off of organic substrates, most commonly, dead matter. Its primary purpose in nature lies in the decomposition of that which was once alive. In this way, it represents what happens to the souls of those who die estranged from Yahowah. They disintegrate and are destroyed as their bodies decompose and their souls dissipate into nothingness. Further, as a fungus, yeast thrives in darkness. This is consistent with the plethora of corrupt religious schemes which are corrosive to our souls.
In human hands, yeast is most commonly used in the presence of oxygen to aerate baked bread, making it rise, and to carbonate beer through the production of carbon dioxide – which is a deadly gas when it depletes the oxygen we breathe. The leavening process in dough causes a foaming action which permeates and softens the entire loaf. 444This is done through fermentation, biologically changing the chemistry of the dough as the yeast first reproduces through the consumption of carbohydrates in the flour, and then reacts with water, heat, and acidity to produce either carbon dioxide or ethanol gas. In the absence of oxygen, yeasts turn the sugars and carbohydrates in beer and wine into alcohol (actually ethanol: C2H5OH) through the fermentation process.
The first lesson is that it does not take much yeast (read “religion”) to permeate the entire loaf of bread (representing our “mortal nature”). The second is that the byproduct of yeast in beer and wine, alcohol, is not the most desirable spirit with which to associate.
Species of yeast are known as opportunistic pathogens, and these can cause infections in humans. There are a number of “killer yeasts,” which secrete toxic proteins which are lethal to receptive cells. Crytococcus neoformans, for example, is a yeast pathogen that kills some AIDS patients. Yeasts of the Candida genus cause irritating oral and vaginal infections. In many foods, and most notably with regard to cheeses and meats, the presence of yeast leads to spoilage.
Adding insult to injury, yeast was used pervasively very early on in Egypt – the place from which Yahowah rescued His people. There, yeast existed as a natural contaminant in flour. It was also used to brew beer, the most prevalent beverage among the Egyptians at the time.
Making sure that He had made His point, the same three Hebrew letters which comprise “se’or – yeast,” sa’or, vocalized sa’ar, mean: “to exalt oneself, rising up in power, authority, and majesty, to covet and to crush.” Pharaoh had exalted himself by claiming to be the son of the sun. He lived majestically in religious and political splendor. He not only coveted the free labor his Israelite slaves were providing – crushing them became his way of 445rebelling against God. And as a result, he, his people, and their religion were left behind as Yahowah led His people to the Promised Land, leaving Egypt in ruins.
‘Akal was translated as “who consumes to the point of being defined by having eaten” that which yeast has embittered. It was written using the qal participle, making ‘akal a verbal noun which is an actionable attribute. These concepts shade the verb such that it speaks of those “who literally devour and actually feed upon something to the degree that they become what they have eaten, transformed and modified” by “chamets – that which tends to become soured, cruel, and oppressive.”
Being “karat – severed and separated, cut off and banished” from Yisra’el is to die estranged from God and His people. Scribed in the nifal perfect, the subjects cause their own demise, eliminating themselves at that moment in time. In other words, the religious have only themselves to blame for the express ticket to either death and the destruction of their souls or eternal estrangement in She’owl – the place of separation.
Yisra’el | Israel represents the Chosen People. This name ascribed to the descendants of Ya’aqob is a compound of ‘ysh sarah ‘el. It speaks of “individuals who strive and struggle with, engage and endure with, persist and persevere with God and who are liberated and empowered by the Almighty.” It is far better to be counted among them than it is to oppose them.
This message is as unequivocal as it is unaccommodating. Those who ignore Yahowah’s instructions regarding UnYeasted Bread “shall be cut off” from the source of life. They shall be “separated” from God and “banished” from His presence. “Cut down, severed, and uprooted” from the vine, which is Yisra’el, they will “die,” and they will find their souls “destroyed.”
Yahowah has provided a plan – a seven-step path 446Home. Follow it as He laid it out and His Son fulfilled it, and you will live. Ignore it, change it, or reject it and when you die, your soul will be destroyed. Such is the consequence of man’s oppressive schemes, and most especially religion.
For those who may protest at this point, saying that the penalty is simply expulsion from a country from which they have no affinity, beware of the reasons Yahowah coins names which convey relevant meanings. To have caused oneself to be “cut off from those who Engage and Endure with God” is a poor life choice.
This was not the first time, nor will it be the last time, God has been or will be so direct regarding a departure from the very specific path He has described in the Towrah. His first such proclamation occurred in the discussion of Pesach. He said…
“The individual (wa ha ‘iysh – the person) who, himself (‘asher huw’ – as a result of the relationship), is clean (tahowr – morally pure and flawless), but (wa) does not exist on the way (lo’ hayah ba derek – is not on the path) when (wa) he refrains from and refuses (chadal – he forsakes and foregoes, declining (qal perfect)) to act upon (la ‘asah – to engage in and capitalize upon) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary), that soul (ha nepesh ha hy’ – that particular individual consciousness) will be cut off and separated (karat – severed, uprooted, banished, and eliminated) from (min) Her (hy’) family (‘am – people).
This is because (ky) Yahowah’s (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) sacrificial offering to approach (qarban – 447gift which brings us close; from qarab – to draw near and enter the presence) was not present (lo’ qarab – was not offered so he could not come near, present himself, or be present) at the appointed time in accordance with the eternal testimony (ba Mow’ed huw’ – at the scheduled meeting; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains).
That individual (ha ‘ysh ha huw’ – such a person) will bear (nasa’ – he will carry, incur and suffer) his guilt (cheta’ huw’ – his sin and offenses as well as the consequence or punishment for having missed the way and gone astray).” (Bamidbar / In the Wilderness / Numbers 9:13)
The same message is repeated during Yowm Kipurym | the Day of Reconciliations. Regarding souls not answering the summons to approach our Spiritual Mother, Yahowah said:
“Because (ky – indeed) any (kol) soul (nepesh) who does not respond to the summons and answer (lo’ ‘anah – reply to the call and make a thoughtful declaration, verbally communicating) on this corporeal and empowering (‘etsem – very substantive, invigorating and healing, essential, and abundantly powerful) day (yowm), these shall be cut off and be separated (karat – excommunicated and banished, uprooted and exterminated, vanquished and expelled) from the family (min ‘am).” (Qara’ / Called Out / Leviticus 23:29)
The message is as consistent as it is indicting. Those who choose not to answer Yahowah’s invitation and attend His annual meetings will be separated, excommunicated, and banished from His Family and His presence. Their souls will cease to exist at the end of their lives. Therefore, the fate of those who celebrate Purim, Rosh Hashanah, or Hanukkah, New Year’s Day, St. Valentine’s Day, Lent, 448Palm Sunday, the Last Supper (by way of the Eucharist and Communion), Good Friday, Easter Sunday, Halloween, or Christmas, instead of Yahowah’s seven Miqra’ey, has been clearly articulated. Three of the seven meetings which have been established by God are replete with “do-or-die” clauses. One would have thought, considering the source, that this would have been sufficient to gain our undivided attention.
Please note, however, that Yahowah did not say that He was going to kill these people. God did not say that He was going to torture anyone in hell, either. From His perspective, every soul is free to make their own choices. All Yahowah has said is that when the life of a soul who retains the stench of religion is over, it is over. That soul will perish – ceasing to exist.
“‘During the first and foremost day (wa ba ha yowm ha ri’shown – in the principal time) there is a set-apart (qodesh – there is a separated and dedicated, purifying and cleansing, unique and uncommon) Invitation to be Called Out and Meet (Miqra’ – summons for the people to gather together for a specified purpose including reading and reciting, being welcomed and becoming known; from my – to ponder the who, what, why, when, where, and how of qara’ – being invited and summoned to be called out, to become welcomed and known, to read and recite).
And on (wa ba – so then in and during) the seventh day (ha yowm ha shaby’iy) there is a unique and special (qodesh – a set-apart, separated and dedicated, purifying and cleansing) summons for you to approach by reading about the meeting (Miqra’ – an invitation to gather together, to be called out and welcomed, for reciting the purpose of the assembly, and to communicate by name) existing for you to approach (hayah la ‘atem).
Do not do (lo’ ‘asah – do not perform or assign) any (kol) of the service of the heavenly representative 449(Mala’kah – of the service of the Maternal messenger or work of the spiritual implement; from the feminine of mal’ak – heavenly messenger and spiritual representative) during them (ba hem – in and on them).
Only (‘ak – exclusively and by emphasis) that which reveals the benefits of the relationship (‘asher) should be consumed (‘akal – should be eaten (nifal imperfect)) by each (la kol) individual soul (nepesh huw’).
For you to approach (la ‘atem) consistently act and engage (‘asah – do what needs to be done (nifal imperfect)) alone by oneself as a member of the community (la bad huw’ – drawing near as part of the whole).’” (Shemowth / Names / Exodus 12:16)
On the first and seventh day of Chag Matsah there is a Miqra’ | Invitation to be Called Out and Meet, an occasion to read and recite, a time to be welcomed and known before Yahowah. Both days are qodesh, which means that they are “set apart from that which is normal and thus special to God.” This makes them the antithesis of being religious because there is nothing more pervasive or common than religious faith.
We are reminded that Yahowah is serving us, not the other way around. We are asked not to replicate the work of His Mala’kah | the service of the Heavenly Representative. The Mala’kah is the work of the Set-Apart Spirit, the Maternal Messenger, and Spiritual Implement of God.
In that this is Yahowah’s time to perfect His children, God wants us to “‘asher – focus on those things which reveal the benefits of the relationship.” Further, while we walk along the seldom-tread path to God, we are not completely alone because we are members of Yahowah’s Family.
This known, since nepesh | souls are incorporeal, they 450do not actually eat. Therefore, their consumption should be directed toward that which is capable of nourishing our inner nature while helping our character mature and grow. This nourishment can only be found in the words of the Towrah – one of the reasons we are encouraged to read and recite this message on this day.
“‘Be observant by closely examining and carefully considering (wa shamar – you should pay attention at this moment with your focus genuinely upon being meticulously vigilant, clinging to and being secured by (qal perfect)) those things which are associated with Matsah | UnYeasted Bread (‘eth ha Matsah – baked flatbread without yeast, that which enables you to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) because, indeed (ky – strengthening this statement and revealing the result), on (ba – during) this essential and foundational (‘etsem – this structurally vital and very substantive, invigorating and corporeal, indispensable to life and limb) day (ha yowm ha zeh) I descended to serve and brought out (yatsa’ – I came out and extended Myself to bring forth (hifil perfect)) your vast assemblage of troubled individuals (tsaba’ ‘atem – your multitudes who came forth ready to fight as conscripts to help and serve at the direction of a leader, your divisions which had been mustered) from the realm (min ‘erets – land) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).
Therefore (wa – in addition), observe (shamar – pay 451especially close attention at this moment in time with your focus being meticulously vigilant, clinging to and being secured by closely examining and carefully considering (qal perfect)) those things which are associated with this specific day (‘eth ha yowm ha zeh) throughout your generations, households, and lives (la dowr ‘atem – your homes, dwelling places, and periods of time).
It is an eternal (‘owlam – it is an everlasting and perpetual, permanent and never-ending), inscribed prescription for living to cut you into the relationship (chuqah – clearly communicated decree and recommendation of what you should do to live, engraved and written advice chiseled in stone to provide you with a share of everything).’” (Shemowth / Names / Exodus 12:17)
We can come to know Yahowah and then capitalize upon everything He is offering if we shamar – observe” and “shama’ – listen to” His “towrah – teaching and guidance.” This approach necessitates reading His testimony while closely examining and carefully considering each word.
In this case, the observant individual now realizes that Matsah commemorates the moment Yahowah extended Himself to remove all of us from the realm of political persecution and religious oppression. Therefore, recognizing that Matsah is based upon matsats, which means “to drain out and remove,” we unambiguously and unequivocally know that the purpose of the Miqra’ of Matsah is to remove political and religious corruption from our souls. The result is that we appear perfect in God’s eyes.
This is the first time Yahowah has used ‘etsem in association with a Miqra’. Here it reveals that Matsah is “essential and foundational” to our lives. Considering the scope of the sacrifice Dowd made on Passover, this means 452that there is something about UnYeasted Bread which makes it even more important – and as essential as Yowm Kipurym | the Day of Reconciliations. ‘Etsem is based upon, and in the text is identical to, ‘atsam, meaning “to become vast and powerful.” Vocalized as ‘etsem, the Hebrew word is most often translated as “bones.” It is used to convey the role our “skeleton plays in supporting life.” It is “essential to our nature,” and to that of many other living organisms. It is the “foundation of life and limb.” Used in this context, it means that our ability to stand with God and walk to and with Him is predicated upon what happens on this “structurally vital, very substantive, invigorating and indispensable” day.
This is one of the few times that tsaba’ is used to describe something other than Yahowah’s “vast array” of mal’ak | spiritual messengers and heavenly representatives. In that the word typically addresses those “without freewill who are ready for battle and managed in a command-and-control structure,” it appears somewhat incompatible describing the Children of Yisra’el. And yet, this is one of those times when Yahowah was compelled to suspend freewill to honor His promise to liberate His people from religious and political oppression and convey His Towrah | Guidance. As He has already stated, He led them out with a strong hand. Even if they were not interested in being saved, God was obligated.
It is telling that when one searches for a list of holidays celebrated by Orthodox Jews, the Miqra’ of Matsah is not listed among them. It is the most essential, and yet, it is ignored.
The rabbinical year begins with Rosh Hashanah, the celebration of the Babylonian New Year (9/15 in 2023). It replaces Yowm Taruw’ah. “Yom Kippur” is observed at the right time but in the wrong way. It has become a fast to afflict one’s soul. “Sukkot” is rapidly fading in popularity and now has little in common with Yahowah’s instructions 453(9/29-10/4 of 2023). The rabbinical holidays of Shemini Atzeret (8th day of Sukah), Simchat Torah (renewal of the annual reading schedule), and Hanukkah (the Festival of Lights is increasing in popularity) follow (12/7-12/15 of 2023). Purim (3/7 of 2023) has become the preferred holiday among religious Jews. It commemorates events presented in the Book of Esther, which is a fanciful tale without a hint of Divine inspiration. It is observed in the spring, a month prior to Passover (4/4 in 2023).
Even the Passover Seder has been corrupted to the point it mimics Qyan’s | Cain’s offering, which led to the murder of his brother Hebel | Abel. There is a passing reference to “no leavened food” as opposed to the removal of yeast from bread, but no mention of the Miqra’ of Matsah or Bikuwrym. “Shavuot” concludes the rabbinic year (5/25 in 2023). Wrong in every possible way, it is said: “According to Rabbinic tradition, the Ten Commandments were given on this day, so meals containing dairy are eaten.”
In spite of the rabbinical negligence, the Miqra’ of Matsah is to be carefully considered and observed “forever, throughout our generations, households, and lives.” The Invitation to be Called Out and Meet on UnYeasted Bread is a “never-ending statute which has been chiseled in stone” by our Creator. It is “a clearly communicated prescription of what we should do in life if we want to live” in the company of our Heavenly Father. It is God’s written invitation to perfect us, removing the stigma and stain of religious and political corruption.
God’s instructions in this regard are clear, such that we understand that the removal of yeast serves as a metaphor for what Yahowah and His Messiah have done to prepare us to live in the Covenant.
“‘In the first (ba ha ri’shown – during the uppermost and foremost, the beginning and primary) month (la ha 454chodesh – time of renewal), on the fourteenth day (ba ‘araba’ ‘asar yowm) at sundown (ba ha ‘ereb – in the evening starting at sunset), you should consistently consume (‘akal – you should continually and actually eat (qal imperfect)) bread without yeast (matsah – UnYeasted flatbread, becoming uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) as an enduring witness until (‘ad – as eternal testimony as long as) sunset (‘ereb – evening) on the twenty-first day (yowm ha ‘echad wa ‘esrym) of the month (la ha chodesh).’” (Shemowth / Names / Exodus 12:18)
We are reminded that Chag Matsah begins on Pesach, the fourteenth day of ‘Abyb. There is then a Set-Apart Miqra’ on the foremost day of Matsah, which is the fifteenth day of the first month. Then, Chag Matsah concludes with the celebration of another Invitation to be Called Out and Meet on UnYeasted Bread on the 20th day of this time devoted to removing religious and political corruption from our souls. And during the process, Yahowah asks us to abstain from consuming any more yeast since the fungus is symbolic of the plague from which we are being restored.
This affirmation also resolves a question many have regarding the length of time we are to avoid eating bread that has been aerated by yeast. It is seven days inclusive of Passover. And while we can enjoy matsah throughout the year without limitation, the week of Chag Matsah is special, serving as the time to rejoice in our redemption from the ways of man.
The removal of religious and political corruption, militaristic and patriotic devotion, and economic and conspiracy schemes is a serious affair with eternal ramifications. It is a problem that only Yahowah can resolve.
455“’Seven (sheba’ – seven; based upon shaba’ – a sworn oath to affirm the truth and promise to accomplish something) days (yowmym) yeast (sa’or – fungus culture, that which is soured or fermented remaining or left behind; from sha’ar – to remain) should not be found (lo’ matsa’ – should not be discovered or obtained) in your homes (ba beyth ‘atem – within your households and dwelling places).
Indeed (ky), any (kol) soul (ha nepesh ha hy’) who consumes to the point of being defined by (‘akal – who is affected by devouring what is consuming and destructive (qal participle)) food with yeast (machmetset – that which sours, embitters, and grieves, causing oppression, cruelty, and ruthlessness; from mah – to ponder the implications of chamets – to make acerbic and embittered leading to malice and coercion) is at that time cut off and banished of their own doing (karat – shall have severed themselves from the source of life, be taken away and be permitted to perish, be destroyed, eliminated, and separated as a result of their actions (nifal perfect)) from the witnessing community of (min ‘edah – away from the assembly who testify together as part of) Yisra’el (Yisra’el – Israel, the descendants of Ya’aqob, the Chosen People; from ‘ysh sarah ‘el – individuals who strive and struggle with, who persist and persevere with, and who engage and endure with God along with those who are empowered and liberated by the Almighty), including (ba – along with) those from different ethnicities and communities (ha ger – temporary inhabitants and newcomers without inherited rights, people from different races and places, foreigners who are sojourning) and including natives (wa ba ‘ezrach – those born within the extended family, region, culture, or ethnicity and considered citizens; from zarach – to rise and shine) of the Land (ha ‘erets).’” (Shemowth / Names / Exodus 12:19)
Yahowah’s message is consistent: follow My instructions and live or ignore them and you will die. 456Everything else is contrary to our soul: societal influences, politics, religion, conspiracy, militarism, and patriotism.
There are two different words translated as “yeast” and “food with yeast” in this passage. The first, sa’or, conveys the idea of “retaining something.” In this case, it is the residue of religion that “sours” our souls, “embittering” the relationship. Moreover, those who consume sa’or will be “left behind.”
Machmetset is a compound of mah, which encourages us to consider the who, what, where, why, when, and how questions associated with chamets – that which sours, embitters, and grieves, leading to cruel oppression and ruthless behavior. The chamets are acerbic and corrosive, demonstrating malice and coercion. It describes the nature of those who rebel against God.
Over the course of seven Miqra’ey, from Pesach to Sukah, we walk out of man’s world and into God’s Home. When it comes to Yahowah doing good and important things for us, it all comes down to the same equation: man (conceived on the sixth day) with God (who is one) is seven (the result of Yahowah’s promise to perfect the relationship).
Typically, when Yahowah makes a request of us, He expresses it in the imperfect conjugation – which addresses ongoing behavior. This is for our benefit because it means that no matter how long or how extensively we have done something which is counter to Yahowah’s directions, once we stop, we are no longer guilty of the infraction. This, however, is the second time that “‘akal, which means “to eat,” has been conveyed in the qal participle. This is a verbal adjective, describing the subject while flavoring the nature of the action being depicted. These concepts applied to ‘akal suggest that to be cut off, a person would have to knowingly and deliberately consume yeast to such a degree that they come to embody the corruptive and corrosive 457nature of what it represents. As such, I translated ‘akal scribed in this manner as someone “who consumes [food with yeast] to the point of being defined by” the ruthless persecution it inspires. And fortunately, in the very next statement, Yahowah switches to the more forgiving imperfect conjugation in concert with ‘akal.
Also interesting, karat was once again written in the nifal perfect. This means that those who are estranged have separated themselves from the witnessing community of Yisra’el at this time. While the effect is momentary in the perfect, it is likely that the only way to resolve being separated would be to avail oneself of Yahowah’s remedy as soon as possible.
This time, God was all-inclusive, revealing that every ethnicity and nationality would be treated similarly to those who are native to Yisra’el. This destroys the Christian myth of the Feasts being limited to “Jews.”
If this were not important, God would not have repeated Himself…
“‘Any (kol) food with yeast (machmetset – thing which sours, embitters, and grieves, causing tyranny or persecution, cruelty or brutality, mercilessness or callousness; from mah – to ponder the implications of chamets – to make acerbic and disillusioned leading to malice or coercion) should not be consistently consumed (lo’ ‘akal – should not be continually or habitually eaten (qal imperfect)) in any (ba kol) of your assemblies and communities for an indefinite period of time (mowshab ‘atem – of your geographic locations and households, dwelling places or residences).
You should constantly and invariably be nourished by consistently eating (‘akal – regularly and continually consuming (qal imperfect)) un-yeasted bread (matsah – UnYeasted flatbread, becoming uncontentious by eliminating conflict and dispute, strife and quarrels, 458symbolic of removing the fungus of religion; from matsats – to drain out and remove).’” (Shemowth / Names / Exodus 12:20)
With ‘akal scribed in the imperfect, we have been given every opportunity to please our maker and comply with His instructions. We can start avoiding yeast and then begin consuming matsah as Yahowah instructs at any time in our lives and receive the intended benefits. This is as it should be, because God’s directions are similar with regard to walking away from the curse of religion – and that is what matsah is resolving. Once we disassociate from our faith and stop being religious, we are free to walk to God.
Since Yahowah has made this so easy and beneficial for us, why do you suppose that almost all of those who claim to be following God’s instructions, including religious Jews, Christians, and Muslims, ignore these Godly directions? Do you suppose they believe their god is absent-minded, having forgotten what he said? Do they think their god is capricious and unreliable, having changed his mind? Or have they made a god in their own image – a religious god who is as malleable and irrational as are they? And if this is the case, how dependable do you suppose the message of that god would be when it comes to their salvation?
