1Yada Yahowah

Qatsyr

…Harvests

1

Shabuw’ah | Seven Sevens

Enriched & Empowered…

The fourth Miqra’ | Invitation to be Called Out and Meet is known by many names: Shabuw’ah, the Feast of Weeks, Seven Sevens, and the Promise of the Shabat. It is a glorious harvest – a time for gathering in and celebrating that which is enriching and empowering, enabling and emancipating, even enlightening. Shabuw’ah is integral to Bikuwrym | Firstborn Children just as Matsah overarches Pesach.

Also called Yowmym Chamishym | Fifty Days, this is the only Miqra’ that stands apart. Just as we witness when considering the Manowrah, Shabuw’ah is the light in the middle of three Spring and three Fall Miqra’ey | Invitations to be Called Out and Meet. And therefore, its fulfillment was neither in the 80^th Yowbel year of 4000 Yah nor will it be among those enabled during the 120^th Yowbel in year 6000 Yah. And rather than being fulfilled by the Messiah Dowd, the responsibility for the Harvest falls to the King’s Herald – Yada, the third of three Zarowa’.

Seven Shabats is observed seven weeks after Firstborn Children. It is even presented in conjunction with it, making the two Ingatherings irrevocably linked. Shabuw’ah does not exist without Bikuwrym – just as Firstborn Children is the result of Passover and UnYeasted Bread. Without them, there would be no Children to bring Home. Further, there is no reason for Firstborn Children without the benefits the Promise of Seven provides.

Also relevant, in the here and now, the purpose of the Feast of Weeks is to equip us to be effective witnesses for 2Father and Son. The Shabuw’ah Harvest is nearly upon us so we must be productive while time permits. We must also be focused on Taruw’ah | Trumpets such that the Homecoming on Kipurym | Reconciliations meets Yahowah’s expectations.

Grotesquely, Christians, after ignoring Passover, UnYeasted Bread, and Firstborn Children, had the audacity to claim this day as their own, albeit under a replacement title – “Pentecost.” To make Foolology work for them, they would have to discard God’s Hebrew nomenclature – the Promise of the Shabat – and then upend its purpose, which is a Harvest of Standing Grain.

Moronically, the Twistians, beguiled by Peter’s preposterous pronouncements in Acts 2, believe that the lamest speech ever recorded denotes the “birth of their Church.” And that is in spite of the fact that he got everything wrong, including his ignorant and illiterate misappropriations of the prophet Yow’el / Joel. In the process of making a complete ass of himself (or “fool” should you be offended by my characterization of “Saint Peter”), he claimed the fulfillment of Shabuw’ah under a replacement name two millennia prematurely (1,993 years to be exact). And he did so on behalf of some babblers Yahowah would view as filthy foreigners and foes.

The fact is, Christianity has become so pervasive, this fungus has corrupted our culture to the extent we simply are not prepared to appreciate what Shabuw’ah represents until Peter’s poisonous ploy is effectively repudiated. And while I have done so within the 4^th volume of Twistianity ~ Incredible, I will do so again in Qatsyr ~ Harvests.

I say this because Shabuw’ah is essential to the wellbeing of God’s Covenant Family. And while some will question His judgment in this regard, I have been assigned the responsibility as the final Zarowa’ of overseeing a productive Harvest. And based upon all we can glean from the Towrah and Prophets, we are anticipating the fulfillment of Seven Sevens on the Shabat of May 22^nd, 2026. This is the beginning of the Time of Israel’s Troubles – 3a time after God’s people are compelled into sacrificing the heart of the land to Islamic terrorists, the nation will be plunged into an unwinnable war against Islamic savages.

Orthodox Jews are only marginally better. To begin, they write Shabuw’ah as “Shavuot,” as if there were a “v” in the language. And then rabbis claim that it marks the time that their Oral Law was given to the elders. That, of course, is a rather odd proposition considering that their Talmud was comprised of rabbinical arguments first written 1,500 to 2,000 years after Moseh met with Yahowah on Mount Choreb. But facts have never been a problem for faith.

While not overtly stated, it is readily apparent that Yahowah began reciting His Towrah | Guidance to Moseh on Mount Choreb some seven weeks into the Yatsa’ | Exodus on Shabuw’ah | the Promise of the Shabat. Therefore, the rabbis would get the timing right, just not the right book. But then again, to create a veneer of antiquity and authenticity for their religion, rabbis now refer to their Talmud as Torah. Sadly, this rendition of Replacement Foolology has come at the cost of many Jewish souls.

Also troublesome, the rabbinical position on Shavuot is that the Torah mandates a seven-week “Counting of the Omer, beginning on the second day of Passover, to be immediately followed by Shavuot.” And while that is consistent with Yahowah’s Towrah | Instructions relative to the timing, it is telling that religious Jews disdain the Miqra’ of Matsah to such an extent that they do not even acknowledge its existence. Moreover, they similarly disavow Bikuwrym.

According to God, Pesach is part of Chag Matsah, and it is UnYeasted Bread which is the most essential day. Therefore, rather than a careless mistake, this is a life-and-death struggle between Yahowah and Judaism. By failing to acknowledge Matsah, religious Jews have eliminated the means to perfection and, therefore, to salvation. While it is Yahowah’s intent to remove the guilt of religion during 4Matsah as a result of what His Son achieved, rabbis would rather remove Yahowah from their lives.

There is yet another problem with the notion of “Counting of the Omer.” As we will discover in a moment when we explore the Towrah’s Teaching on the Miqra’ Invitation, the ‘omer represent the “bundled grain, gathered and ready for transport” which is part of ha tanuwphah “the uplifting wave offering” of the tamym | perfected. They are the beneficiaries of what the Messiah and Firstborn of God, Dowd, did for us on Matsah.

Therefore, Jews should not be counting, especially in advance of the fulfillment of Shabuw’ah, because they are not counted among those who appreciate what occurred during Chag Matsah. Had the rabbis dropped the façade of religiosity, they would have taught those willing to listen that the intent is not to number kernels of grain, days, or weeks but, instead, to be counted among the ‘Omer.

The ‘Omer are the Children of the Covenant who, after walking away from religion, have come to Yahowah as a result of what Dowd has done for us on Pesach, Matsah, and Bikuwrym. He removed our guilt and carried it into She’owl, never to be seen again, making us perfect before God. When the truth is so readily available from Yahowah, Moseh, and the Naby’, why are rabbis compelled to replace it with a web of lies?

The rabbinical indifference toward Chag Shabuw’ah is evident in the fact that it is the only Feast for which they have not ordained a bevy of laws. Instead, they observe it by doing what Yahowah never requests, with prayers. To this, they add reciting kiddush – a blessing over wine for sanctification. They read a piyyut | poem, the favorite of which is Adon Olam | Eternal Lord – an ode to ha Satan. Obviously missing the point, they also refer to this liturgy as the “Master of the World” and “Sovereign of the Universe” when the purpose of Shabuw’ah is to elevate us, not God. Nonetheless, this little ditty dates to sometime between the 11^th and 14^th centuries CE in Spain. After all, what better way to celebrate the Israeli experience with 5Yahowah than to have it written by the Diaspora in the land of the Inquisition by those who do not know Him?

As would be expected, there is no mention of Yahowah in the religious prose. Also, the rabbinic “Master” has “no second, is without division or ally.” This, too, is strange considering all Yahowah has said with regard to the Mala’kah’s | Spiritual Counselor’s contribution throughout the Miqra’ey, His insistence that these days are Qodesh | Set Apart, epitomizing division, and that He is forever allied with His Son, Messiah, and King, the Zarowa’, Dowd – and, to the degree possible, Yisra’el.

This was, nevertheless, a rabbinical swipe at the Christian Trinity, but alas, the rabbis have remained incapable of admitting that they were responsible for the religion that was tormenting them. And it was just the first of four Babylonian blunders because rabbis, after playing a leading role in the creation of Christianity, did the same with Judaism, and Islam, as well as more recently with Socialist Progressive politics. It’s hard to survive when the enemy resides in one’s midst.

To these Shavuot rituals, rabbis now encourage consuming dairy products, with blintzes being their favorite. As for Yahowah’s menu, it remains unappealing to them. And rather than drawing inspiration from the many places in the Towrah wa Naby’ where this Harvest is explained, as we will do, the rabbis cite portions of the book of Ruth while decorating their homes and synagogues with greenery, commemorating the role Astarte and Ba’al play in their religion. Then, with the aroma of cut evergreens punctuating the air, the devout read their treasured Talmud, Mishnah, or Zohar through the night – a custom that only became popular with the introduction of coffee throughout the Ottoman Empire.

Further estranging themselves from Yahowah’s intent, the Hasidics observe the yahrzeit of Baal Shem Tov – which is particularly un-Towrah-like. Baal Shem Tov | the Lord of the Good Name was the Jewish mystic from Poland 6who invented Hasidic / Ultra-Orthodox Judaism in what is now Ukraine during the 18^th century. In honor of this dubious distinction, and having forsaken the means to life, it is the death of Rabbi Israel ben Eliezer that the religious commemorate today instead of a life with Yahowah.

This misguided mystic is the reason religious Jews remain mired in time, unable to progress or be productive – remaining parasites in America and Israel. The Lord of the Shitty name (feel free to invent a more fitting moniker should you be offended by calling this scum what he represents) can ultimately be blamed for turning two centuries of Jews away from Yahowah, for their disgusting mourning clothes, black hats, and especially their round spodiks (Polish for ‘saucer’), a hat comprised of fur from a weasel’s tail. But enough of such religious foolology.

As has been our pattern, we will contemplate how Yahowah defined this Miqra’, consider how it should be observed, and then investigate how it will be fulfilled. Along the way, we will consider the reasons behind Yahowah’s choice of title: Shabuw’ah | Seven Sevens.

Opening the book transcribed by Moseh to the heart of the Towrah | Teaching, to Qara’ | Called Out, we pick up our reading in conjunction with the presentation of Firstborn Children, with Yahowah saying:

“Then you should take this written communication into account (wa saphar / sepher – you should engage in a census to quantify what has been recorded in writing, focusing on the written content of the book so that you can proclaim and explain (qal perfect)) on your behalf (la ‘atem) as the means to (min – for the purpose of) contemplate the consequence of wavering or delaying (machorath – pondering the implications of being left behind by hesitating and waiting, or perhaps even considering what comes next (feminine of machor based upon the th suffix); from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the Shabat (ha shabat – the seventh day or during the week, the time to observe the 7promise and celebrate what has been accomplished).

From the day (min yowm) that you arrive (bow’ ‘atah – that you come, return, and bring to be included) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah – on the move and ready to be elevated) of the Perfected (tamym – of those held completely blameless and innocent, who have become totally unblemished and perfect, unimpaired and no longer liable, demonstrating an accord with the truth and showing integrity), there will be (hayah – there exist) seven weeks (sheba’ shabatowt – seven shabat observances, i.e. 49 days).” (Qara’ / Called Out / Leviticus 23:15)

As noted previously, I appreciate this pronouncement. By referring to the ‘omer | bundled grain, gathered and ready for transport in ha tanuwphah | the uplifting wave offering as tamym | perfected, we find another affirmation of Chag Matsah. This resolution is one that the religious have been unable to process during the 3,500 years since this was shared by Moseh. Matsah, which precedes Bikuwrym, was conceived and fulfilled to remove the political, religious, and cultural guilt of the Covenant Family. The pervasive fungus that has corrupted the souls of mankind is expunged from those who avail themselves of what Dowd has done by carrying our guilt into She’owl.

These are the Beny of the Beryth who, after walking away from the corrosive and controlling institutions of man, have walked to Yahowah by way of what Dowd has done for us on Pesach and Matsah. By removing our guilt and depositing it in Hell, never to be seen again, the Zarowa’ made us perfect before God. It is long past time we recognize, accept, and celebrate his compassion and courage.

The timing was important, as it is throughout the Towrah. God asked us to accurately reckon seven weeks from the day after the Shabat observance of UnYeasted Bread. This would place the timing 49 days after the wave offering during Firstborn Children.

8Not just any day would do. We are not authorized to change the timing of God’s Feast to another of our own choosing. Yahowah has established a Mow’ed | Eternal Witness to an Annual Appointment. The occasion of this Chag | Feast is based upon a very well-defined, repetitive pattern. Even if He does not expect much from us, there is always a reason for His precision.

Seven Shabats from the day after the special Shabat observance of Matsah represent fifty days. This annual pattern of seven sevens plus one is repeated in Yahowah’s presentation of the redemptive year called a “Yowbel” by God, but errantly known as a “Jubilee.” Every fifty years, according to Yahowah’s Yowbel instructions, all debts are to be forgiven and all captives are to be freed. Even the Land is returned so that it can be shared among the family. This is not a coincidence in purpose or with regard to the timing but is, instead, further evidence of Yah’s plan.

As we shall soon discover, Seven Sevens exists to emphasize all of the truths inherent in the Shabat – which is why the word appears twice in the opening stanza. This is a time to celebrate what Yahowah has promised and accomplished on our behalf. Inherent in the timing is the ever-present pattern, of man, symbolized by six, in addition to God, who is One, revealing that Yahowah’s intent is for us to be together.

And let’s be clear – the Shabat is not “Do Nothing Day.” Shabat is a verb, and thus actionable. And as is the case with the Shabat of Matsah, this is the day Yahowah and Dowd have done their best work. What are the chances that Father and Son are observing the Shabat incorrectly and that the rabbis with a thousand limiting rules are right?

Along these lines, Shabuw’ah provides a perspective from which to view the stage upon which the most significant fulfillments of God’s plan are unfurled. Seven sevens plus one is central to God’s provision and His timing. Everything pertinent to our reconciliation not only occurs in Yowbel years (also defined as increments of seven sevens plus one) but specifically in intervals of forty 9(commemorating the completion of a time of testing) Yowbel – i.e., every 2,000 years.

For example, forty Yowbel after ‘Adam’s and Chawah’s expulsion from the Gan ‘Eden in 3968 BCE, which takes us to 1968 BCE, ‘Abraham and Yitschaq affirmed their commitment to the Covenant with Yahowah on Mount Mowryah. This would foreshadow what would occur on Passover in the exact same location forty Yowbel later. It would be then that we would witness the Father offering His Son as the Passover Lamb in the Yowbel Year of 4000 Yah / 33 CE. At this same time, after offering his basar | corporeal body on Pesach, Dowd would fulfill Matsah, during which his nepesh | soul carried our guilt into She’owl, depositing it there. The following day, on Bikuwrym, Dowd’s nepesh and Yah’s ruwach were reunited and the Messiah came Home.

Moving forward, forty Yowbel from the time Dowd fulfilled the first three Miqra’ey in 33 CE brings us to 2033 / year 6000 Yah. It is the last Yowbel remaining within the lifetimes of those who witnessed Yisra’el’s prophetic rebirth as a nation. Therefore, since God is consistent, we should expect the fulfillment of the last three Miqra’ey, those of Trumpets, Reconciliations, and Shelters, to occur in 2033. This timing reflects the conclusion of six days (read millennia) of man’s toil outside of the Garden followed by a seventh day of celebration where we reflect on our relationship with God.

The concluding epoch is known as the Millennial Shabat, where the Earth will be like ‘Eden. As such, one of the primary purposes of Seven Sevens is to remind us each year that Yahowah has given us the keys needed to understand the pattern underlying His prophetic plan.

While this perspective on timing is valuable, it was not the most relevant aspect of Yahowah’s introductory statement regarding Seven Shabats. More than anything, God wants us to “saphar – accurately relate to” the fact that without Pesach, Matsah, and Bikuwrym there is no Shabuw’ah Qatsyr. One thing follows the others. 10Chamishym | Fifty Days is one step along a path, not the intersection of the spokes of a wheel. The wave offering associated with Firstborn Children, whereby the newly born Spiritual children of God are lifted up, is tangibly manifested during Seven Shabats as the two loaves of bread are raised up to God.

And on Shabuw’ah, like Bikuwrym, souls are enriched and empowered by the Set-Apart Spirit, preparing God’s children to become more effective witnesses and to be comfortable in His presence. As a result, the Miqra’ of Shabuw’ah brings those who have accepted the conditions of the Covenant Home while celebrating our relationship with God. And none of this would be possible without the specific benefits conferred through Pesach and Matsah, leading to Bikuwrym. Collectively, these days prepare and equip us to enter and enjoy God’s company.

Beyond this, what would be the purpose or benefit of being born into Yahowah’s Covenant Family if we were not going to grow up and live together? An eternity as a helpless and dependent baby does not sound very appealing.

So Yahowah said…

“Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony (‘ad – eternally consider the witness) to (min – for one to) contemplate the consequence of wavering and delaying so as to be left behind (machorath – pondering the implications of not going by hesitating and waiting, or perhaps even considering what comes next; from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the seventh Shabat (ha shabat ha shaby’iy – the seventh day of promise to observe the oath and celebrate what has been accomplished).

You can explain the written accounting (saphar / sepher – you should be able to conduct a census to quantify what has been recorded in writing, focusing on the written 11content of the book so that you can proclaim and explain (qal perfect)) of fifty (chamishym) days (yowmym).

Then (wa), with the renewing and restoring (chadash – with the affirming and repairing) gift of the sacrificial offering (minchah), you can approach and present oneself to (qarab la – you can draw near) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:16)

The Shabat and the Yowbel, the Feast of Weeks and the pattern of the seven Mow’ed, the seven days of creation, the seven spirits inspiring the Choter, and Yahowah’s nature, human history, and our future existence once reconciled, are all interconnected and related. It is all about sevens, or seven sevens plus one for good measure in this case. When we come to appreciate this pattern, we not only understand why, when, and how the universe was created but why, when, and how we will return to where it all began.

The pattern emblazoned in the name Shabuw’ah | Seven Sevens ties all of this together for us. It reminds us that there are three times each year when we are asked to reflect upon how the seven steps Yahowah provided lead us away from the 3D world of man to living with God in the seventh dimension. For this to occur, we must be exponentially enhanced and enriched, empowered and enlightened, which is one of the benefits of Shabuw’ah | the Promise of the Shabat.

As is often the case, the unique nature of Hebrew grammar opens the floodgates of understanding. Written in the perfect conjugation and consecutive form, qarab, “there is a finite and specific period of time when we can approach Yahowah.” Further, in the hifil stem, we, as the subject of this sentence, cause Yahowah as the object, to respond and participate in the meeting. God, therefore, can be found approaching those who present themselves to Him at this time.

12Moving on to the next interesting term, “chadash – renew,” those who have read An Introduction to God, Observations, Coming Home, or even Twistianity know that the Covenant has not yet been renewed. We realize that there never will be such a thing as a “New Covenant,” much less a “New Testament.” In this light, more times than not, chadash, which is commonly deployed to depict the renewal of the sun’s reflected light on the surface of the moon, is more accurately translated as “renew, restore, and reaffirm” than “new,” especially in the sense of “recently conceived or different.” There is nothing “new” or “different” about the path provided to walk to Yahowah. None of the seven steps have changed.

In this instruction, Yahowah is speaking of the power of His Mow’ed Miqra’ey to renew and restore our souls during Pesach and Matsah. He is asking us to approach Him by way of the path He has prescribed in the Towrah and laid out through Passover, UnYeasted Bread, and Firstborn Children. By walking along this path, we come so close to God that we are enveloped in the Set-Apart Spirit of Shabuw’ah. And that is why shabuwa’ (Strong’s H7621) is Yahowah’s “vow or promise which attests to our innocence.”

By stating that we are to approach with “minchah – the gift of the sacrificial offering which renews and restores,” God is connecting the elements that comprise His plan together for us. He has obliterated the myth that there is a distinction, a difference between His Towrah Instructions and His mercy. Dowd came to fulfill the Towrah promises because Yahowah’s Guidance provides the way Home. And that is perhaps why, in this context of a “renewing gift,” God concluded this instruction with “la Yahowah – to approach Yah.”

The message is: nothing is more important than understanding what Yahowah actually said. With this information, we can correct the record and free souls from religious schemes. Shabuw’ah serves the Covenant relationship, not a human institution.

13Distancing Shabuw’ah further from the Christian myth of their godforsaken church being born on Pentecost, the Promise of the Shabat (not Sunday) depicts a Harvest of Mature, Standing Grain – not something newly conceived or born. The only Ingathering among the Mow’edym which is of growing children (at least from God’s perspective), is Bikuwrym | Firstborn Children. While also a Qatsyr | Harvest, it is devoted to those who are newly adopted into the Covenant. By comparison, on Shabuw’ah | Seven Sabbaths, those being withdrawn are mature in their understanding of the relationship. Further, during the Christian counterfeit, no one was withdrawn. Instead, they began to babel.

Also addressing the timing, while there is ample evidence in Dowd’s Mizmowr and Yasha’yah’s prophecies that Dowd’s soul was released from the darkness and returned to the Light and, thus, Home to Yahowah as His Firstborn during Firstborn Children, there was no discussion of a Harvest of Standing Grain in year 4000 Yah. Therefore, Shabuw’ah remains yet unfulfilled, that is, if you are reading this prior to Shabuw’ah on the Shabat of May 22, year 5993 Yah – seven years before our Savior’s return. And what better fit for Seven Sevens on Yahowah’s calendar than seven years prior to God’s Homecoming?

As we know, the Messiah’s contributions to the Covenant Family continued past Pesach when he made us immortal and opened Heaven’s Door. During Matsah, he carried the guilt of every Covenant Member into She’owl, depositing it there, never to be seen again. After perfecting us in this way, through the brilliance of Bikuwrym, Dowd’s nepesh reemerged into the Light of his Father’s presence, escorted by the Ruwach Qodesh. As a result, the beneficiaries of the Covenant were not only eternal and vindicated, but once adopted into God’s Family, we are enriched, empowered, enlightened, and enabled, ready to serve and to enjoy Shamaym.

This is what makes Shabuw’ah possible. By capitalizing on what Dowd has done, we are equipped, 14standing ready to enter Heaven. So this is the story of that promise. Although, it will not be the last chance, at least for Yahuwdym, because that will occur seven years later on Taruw’ah. And while there will be additional souls gathered in Yaruwshalaim on Kipurym to celebrate Yahowah’s Homecoming with our Messiah, the remnant will be few and they are not actually withdrawn.

Accordingly, this is the plan of reconciliation advanced by Yahowah and His Zarowa’ in harmony with the Ruwach Qodesh – the Mala’kah and ‘Eyalowth. It is long overdue that people reject and rebuke the image of a Dead God on a Stick and the six-pointed Israeli Star and consider what our Father and His Son have achieved for the Covenant Family. This is also true with the rabbinical replacement of Purim. It requires one to place their faith in the Book of Esther even though it flunks Yahowah’s Dabarym 18 test of authenticity.

So why would an informed and rational person trust a capricious deity, one who contradicts, negating His own plan – one meticulously laid out within the Towrah and Prophets? Why trust those whose counterfeit claims and authority were derived from the God they are contradicting? And when someone points out that it is impossible for a religion to be viable if it undermines its foundation, why do the faithful continue to believe in myths and fairytales?

It really is that simple, that logical, that cut-and-dried. Religions that alter and contradict, in any material way, the testimony upon which they assert their legitimacy, corrupting narratives which they claim were inspired, are a farce. This would include Judaism, Christianity (Catholic, Orthodox, Protestant, and Evangelical varieties), Islam, and Mormonism. And in this case, it does not actually matter whether Yahowah’s Word was inspired or not. If the Tanakh was not inspired, the authority of these religions would vanish, and so would their credibility. And if Yah’s testimony is true, these religions are false because they convolute, conceal, corrupt, counterfeit, and contradict 15what God revealed. This is why it is impossible to be an informed and rational practitioner of Judaism, Christianity, Islam, or Mormonism. No amount of rationalization, justification, excuses, explanations, opinions, faith, or feelings changes this reality – nor does tradition, longevity, popularity, or political correctness. It is simple logic.

Yahowah established the Covenant on the basis of the relationship He developed with ‘Abraham, then Yitschaq and Ya’aqob. The Covenant is presented and explained in the Towrah which also details how the relationship was lived out in the lives of the Yisra’elites, especially as they were freed from Mitsraym. It was affirmed throughout the Prophets, who also foretold its impending restoration. The Family is exemplified in Dowd, Yahowah’s Firstborn Son.

There has never been another Covenant. The seven Miqra’ey are not “Jewish holidays” but, instead, the embodiment of the means Yahowah devised to approach Him. A church did not replace Israel as God’s Chosen. Yahuwdym, not Gowym, are the beneficiaries of Yahowah’s fulfillment of Yowm Kipurym when He affirms and restores His Covenant by integrating His towrah | guidance into our lives. Likewise, there will be no “Rapture” on Taruw’ah | Trumpets. Therefore, Peter and Paul both misrepresented Shabuw’ah and Taruw’ah.

When we capitalize upon Pesach and Matsah, we are prepared to become Bikuwrym – adopted into our Heavenly Father’s Family. But that is not the end of the process, just the beginning. With the Covenant, Yahowah is also committed to enriching and empowering us – doing so on both Bikuwrym and Shabuw’ah.

Therefore, the Miqra’ey of Pesach, Matsah, and Bikuwrym position us to benefit from the fourth, Shabuw’ah, and contribute to the fifth, Taruw’ah, such that Yahowah is pleased with the result of Kipurym and enjoys Sukah. As we will soon learn, God’s children are enriched and empowered during Firstborn Children and again as part of Seven Sabbaths. This realization is found within ‘isharown in the next instruction, along with something 16equally revealing…

“You all should come bringing (bow’ – you should return, arriving to be included (hifil imperfect)) out of (min – from) your homes (mowshab ‘atem – your dwelling places where you live, your houses and households, and your assemblies) two (shanaym – a couple; from shanah – repetitive and life-altering) loaves of bread (lechem) as an ascending wave offering (tanuwphah – to raise up and be on the move), a double portion (shanaym – both and the pair, twice as much) for a tenfold enrichment and empowerment (‘isharown – a compound of ‘esher – ten and tenfold and ‘ashar – to enrich with ‘own – empowerment and growth, capacity and capability, vitality and strength, describing the power of the firstborn (Strong’s H202)).” (Qara’ / Called Out / Leviticus 23:17 in part)

Since the Shabuw’ah attendees will be comprised of people from all races, regardless of gender, age, or station in life, the two loaves being raised represent Gowym and Yahuwdym. Therefore, in addition to bringing bread for themselves, Yahuwdym are instructed to offer a second loaf for Towrah-observant Gowym. This is the reason we are told that the Standing Grain being Harvested on this day will include multiple varieties of wheat.

Additionally, these loaves are lechem, which means that they are yeasted. The implication is that those lifting them up know that the preeminent Yahuwd – the Son of God, our Messiah and King, has done what was required to remove the chametz | fungus of yeast, making this the Bread of Life. Removing the yeast isn’t something we must do because Dowd has already done so on Matsah.

And while some may be bothered by the idea of associating a “yeasted loaf” with the Son of God, it is as it should be. Our redemption is dependent upon our guilt being associated with him and then deposited in She’owl. The Messiah removed the corrupting influence of yeast from those Shabuw’ah is enriching. Therefore, Yahowah is doing with Dowd what He is asking us to do relative to the 17existence of chamets | yeast in our homes during Matsah.

The idea of empowering and enriching the firstborn is advanced in Bare’syth / Genesis 49:3. It is there we see how ‘own, the suffix of ‘isarown, is used to address “empowerment and enrichment.” Ya’aqob said…

“Ra’uwben, you are my firstborn (bakor ‘any), a function of my ability and might (koach ‘any – an expression of my capability and strength), the foremost (re’shyth – the first) of my abundance, empowerment, and enrichment (‘own ‘any – of my energy and wealth), preeminent, with a profusion of riches (yathar – excelling, distinguished, and enriched), elevated in status, honored, and exalted (sa’eth – lofty in status, accepted into the relationship, exonerated, and elevated, supported, sustained, and enduring), tremendously enhanced and exponentially energized (yether ‘az – abundantly fortified, mentally acute, and physically strong).” (Bare’syth / Genesis 49:3)

If that were not enough to underscore Yahowah’s intent with His Firstborn, Dowd, especially as it relates to ‘own, consider Deuteronomy 21:17, which I suspect is prophetic of the way man has treated God’s Firstborn Son…

“Indeed, therefore, the firstborn (bakor) son of the one who has been discriminated against (ben ha sane’ – the child who has been disliked, disparaged, and shunned, then subjected to anti-Semitism), he will be recognized (nakar – he will be acknowledged, made known, and properly regarded) by giving him (la nathan la huw’ – offering him the gift of) a double portion (peh shanaym) of every benefit of the relationship he has to offer (ba kol ‘asher matsa’ la huw’).

This is because he is the first and finest (re’shyth) abundantly empowered and enriched, making him the recipient of tremendous energy (‘own huw’ – giving him wealth and power). Regarding him, it is the right decision (la huw’ mishpat – it is the proper way to think 18and then resolve the dispute) regarding the birthright (ha bakorah – the firstborn child).”

Those were both from the Towrah, but this exposé on the power of ‘own comes from the Prophets…

“Lift up (nasa’ – raise) your eyes (‘ayin ‘atem – your perspective) on high (marowm – to the heights of heaven) and envision (wa ra’ah) who (my) created these (bara’ ‘eleh). It is He who brings out (ha yatsa’) the vast array of the heavenly host (tsaba’ hem) with the narration of the story (ba misphar – to recount and report this enumerated list of events and measure of time), reading and reciting (qara’ – proclaiming and calling out, greeting and welcoming) every one of them by name (la kol hem ba shem).

Out of (min) the magnitude (rob – the great abundance) of His power, strength, and wealth (‘own huw’ – His vitality, generative influence, capability, and resulting possessions, ability to empower and enrich) and because (wa – in addition) of the steadfast determination (‘amyts – the courageous, intense, and persistent, unwavering character) and ability (koach ‘any – capability and resources, physical strength and mental acuity), no individual (‘ysh lo’) will be left lacking (‘adar – will want for more).” (Yasha’yah / Deliverance is from Yah / Isaiah 40:26)

The One who created the universe is offering us a share of it, including the ability it took to conceive it. This is sufficient to affirm that we have correctly translated ‘isharown as “tenfold enrichment and empowerment.”

As we continue to consider the meaning of ‘isharown, please understand that the Hebrew verb “to tithe” is ‘asar, not ‘isharown (although ‘ashar also speaks of being enriched tenfold). However, if a “tithe” was intended, the gift would have been food, wool, or wood, not money. Paying pastors and priests is a human invention – one conceived and promoted by Paul – as is the Christian interpretation of a monetary tithe. Although, rabbis have 19perfected the art of religious profiteering.

This context is not conducive to the notion of a tithe because it is stated as a “double portion” and not a “tenth.” So, we must pursue the most logical connotations for ‘isharown if we are to understand Yahowah’s intent. And when we do, the first thing we learn is that while ‘isarown shares an association with “‘eshar – ten,” it is also a compound of “‘ashar – being enriched” and “‘own – being enabled and empowered.” And these specific gifts represent the benefits of the Covenant, along with becoming immortal and perfect en route to being adopted into our Heavenly Father’s Family.

Even more telling, the very purpose of Seven Shabats is to ‘isharown | enlighten and empower the children adopted during Firstborn Children. And from this perspective, supplying food, shelter, and warmth is typical of the ‘isarown | tithe because it is focused on providing the very things that enrich a family, helping it grow.

While most would not equate “enrich” with “enlighten,” it is appropriate because Yahowah enables and enlightens His Children. When He returns to renew the Covenant, the first thing He is committed to doing is to write a copy of His towrah | guidance inside those who have become part of His Covenant Family, thereby enriching us by enlightening us. The single most valuable thing in the universe is the Towrah’s | Guidance. It introduces us to God, reveals how to form a relationship with Him, and provides the means to our adoption into His Family, to being enriched, empowered, immortal, and perfected. The Towrah is therefore the most enlightening document ever revealed. Yah even calls His Towrah “light,” the epitome of enlightenment especially when one realizes that towrah means “teaching.”

This passage is, therefore, telling us that our willingness to answer Yahowah’s invitation to meet with Him on this day, and act upon His instructions to bring the loaves of bread, will nourish us and our guests, providing a tenfold increase in our enrichment, enlightenment, and 20empowerment, preparing us to enter and enjoy God’s company. And since we are dealing with the result of Bikuwrym, the foremost contributor to the second of three harvests was Yahowah’s Bakowr | Firstborn – Dowd.

Under the auspices of full disclosure, there are two ways to convey ‘own in Hebrew. It can be scribed using an Aleph as ‘own | , consistent with the version we have been considering (Strong’s H202). But it can also be written using the Ayin as own |  where, in the feminine as ‘ownah | , it means “to live together as if married” (Strong’s H5772). The latter is from a family of words based upon ‘anah, which means “to answer, respond, and reply.”

The pictographic characters comprising ‘ownah |  reveal that the proper perspective on being grounded while securely growing as children leads to becoming an observant adult. And ‘own |  is father and child, with God protecting His children as they grow.

You’ll also notice that this grain offering was unlike that of the Miqra’ of Matsah, where guilt, represented by the yeast fungus, was excluded. This time, the flour was to be corrupted because the Feast of Seven Shabats is a come-as-you-are party that is not designed to remove anything from us – including our sin – but to remove us from everything.

During Shabuw’ah, those who have already availed themselves of Passover’s promise of eternal life, UnYeasted Bread’s promise of perfection, and Firstborn Children’s promise of adoption, enrichment, and empowerment as part of God’s Family are “‘isarown – enriched, enlightened, and empowered” yet again, preparing us to live alongside our Creator.

Therefore, speaking of the “lechem – loaves of bread,” Yahowah reveals…

“They should be comprised of (hayah – it should exist as) fine flour (soleth – the highest quality ground grains with the hulls removed and the chaff stripped away) 21baked (‘aphah – cooked) with yeast (chamets – fermented and embittered, puffed up by the culture of the fungus) for the Firstborn Children (Bikuwrym – the first gathered in and harvested; from bakar – firstborn children with a privileged inheritance) to approach (la – according to) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:17)

Our Heavenly Father is in the business of harvesting the flawed souls His Son has perfected. As a result of the Messiah fulfilling Matsah, His Bikuwrym | Firstborn Children can be gathered and withdrawn out of the world of war and deceit, religion and politics. The result is direct access to God and a privileged inheritance. We become God’s sons and daughters – gaining access to Him and all that is His.

Through Pesach and Matsah, Father and Son prepare us to enter their Covenant Home, adopting us during Bikuwrym. And yet, this does not cause an immediate withdrawal from the material realm – at least not during Bikuwrym. That would be the worst thing God could do. If He removed us from the world, who would convey His message, encouraging others to join His Family?

And yet, the Harvest of the Covenant’s Children is ultimately necessary and inevitable. It is just a matter of when. And Yahowah’s answer is well conceived. He has scheduled the removal of His Beryth for the beginning of the Time of Ya’aqob’s Troubles – when the entire world turns violently against God’s People. He is giving us every opportunity to compile a written, audio, and video legacy for Yisra’el while also keeping His Family safe.

This is by design, both for the evacuees and for those left behind. Our Father has an obligation to protect His Children. And at the same time, knowing how recalcitrant Jews have been throughout the millennia, God knows that life must devolve to the point that there are no other options left for them to return. And with the voice of reason and 22compassion gone, their backs will soon be up against the wall.

Moreover, Yahowah has arranged for two of us to return. After a departure on May 22nd, 2026 that will include Yada, Dowd’s Basar will undergo training to serve alongside ‘ElYah. A few years later, on the 1st of ‘Abyb in 2030, both will return. Working together, we will cultivate the Taruw’ah Gleaning, orchestrate the Red Heifer sacrifice, and prepare the mortal remnant of Yisra'el for the Kipurym Homecoming such that Yahowah and His Son are pleased with the result.

As we ponder the implications of Yahowah’s prophetic portrayal of Shabuw’ah, we notice that fine flour is surrounded by those who are still embittered by the prevailing and invasive culture. This is particularly telling because it means that, by asking the Covenant’s Children to walk away from the chaos of babel, from religion, conspiracy, and politics, God is not telling us to live as hermit crabs on isolated sandbars. Instead, He wants us to disavow our affinity for the ways of man while remaining in the very places where our witness will be the most effective – in the midst of it all. We are the white stone on a black shore, the light in the darkness, a credible voice in an ocean of religious, military, and patriotic insanity.

These books, some 35 of them, are posted online at YadaYah.com. And while that is a bright spot in a dark world, online our home is surrounded by some of the worst toxins man has yet devised. The Yada Yahowah Series is also sold at Amazon.com, the world’s leading bookseller, in the midst of offerings that are anything but Divine.

Moreover, as we have discovered, Yahowah has an affinity for flawed people. ‘Abraham, Moseh, and Dowd were marvelously imperfect. Genuine as they come, each serves as a model for us; not always by their actions or feelings but, instead, by how Yah was able to work with them. They knew Yahowah, loved their Heavenly Father and relied upon Him. And that made it possible for God to achieve wonderful things through them.

23Since Seven Sevens is a come-as-you-are party, there is the expectation that many of those who have been invited to listen to God’s message will still be corrupted by Mitsraym and Babel. Fortunately, the fungus they bring can be expunged by the sacrifice of a perfect lamb. Therefore…

“You should approach, coming closer (wa qarab – then you should come near and bring (hifil perfect)), taking responsibility above and beyond (‘al – with more than) the loaves of bread (ha lechem – the baked flour to participate, attacking the problem by dining), with seven, conveying the promise of (sheba’ – representing the oath of abundance) being perfected, becoming unblemished and innocent (tamym – unobjectionable and blameless, completely sound, unimpaired and innocent), the children (beny – family’s offspring, sons and daughters) by way of the lambs (kebes – the young dominate rams) each year (shanah – as a means to annual renewal)…” (Qara’ / Called Out / Leviticus 23:18 in part)

These were communal, not individual, instructions. No person or family is capable of consuming seven lambs, in addition to the bull and rams soon to be included in the menu. Therefore, since there has not been a community in which this could be accomplished as instructed for the past 3,000 years, I translated God’s words symbolically by sharing the intended meaning.

The Mow’ed Miqra’ey exist for the express purpose of us “qarab – approaching” Yahowah. For this to occur, we must know what God is offering in addition to what He expects in return so that we can capitalize and benefit. And in a situation like this, where many approach simultaneously, Yahowah refers to it as a “Harvest.”

With these two loaves of bread contaminated with the culture of yeast, with Mitsraym and Babel, we are being afforded the opportunity to “lechem – attack this problem, fighting to resolve it” with “sheba’ – the promise of seven.” Yahowah has “sheba’ – offered a solemn vow” to use what His Son has accomplished on Matsah to “tamym – perfect, rendering blameless and innocent” His “beny – children.” 24This process was begun by the Pesach “kebes – lamb,” with Passover each “shanah – year serving as a means of renewal.” Individually, and as a Covenant Family, we can capitalize upon this promise to approach Yahowah.

In addition to emphasizing the importance of the number itself, seven unblemished lambs represent the seven Miqra’ey, the seven steps in Yahowah’s plan of perfection and reconciliation. It is the formula by which flawed souls are offered a relationship with God based on His promises. Seven even serves as the title Yahowah selected for this appointment.

Further, it is the sacrificial offering of the Passover Lamb which opens the Door to Life. This, combined with the removal of “mitsraym – religious and political corruption” during UnYeasted Bread, prepares us to approach God and to be adopted as His “beny – children” because we are now seen as having become “tamym – perfected.” The Covenant’s Children appear “unblemished, innocent, and unimpaired.” And come Shabuw’ah, we are standing on our own two feet.

As we dive further into this statement, we are reacquainted with the verb, qarab. It encourages us “to approach” God, “coming closer.” It describes the intent of this and every Mow’ed. And yet, in an effort to support existing translations and religious rituals, some Hebrew dictionaries suggest, without regard to the word’s etymology, that qarab means “to present an offering.” However, there is no basis for “presenting anything” or for “making an offering” in the word’s etymology or any such connotations which can be derived from its primitive root. Therefore, this unsupported “definition” is most likely the result of rabbis not understanding God’s instructions, and of religious publishers being more comfortable conforming to previous interpretations than being accurate.

As added evidence for this conclusion, there are many Hebrew words for “make,” none of which are remotely related to qarab. The primary Hebrew term for “present,” especially in the sense of making an offering or providing 25a gift, is minchah. And since minchah is also the most commonly used Hebrew word for “offering,” it’s the term Yahowah would have chosen in this context if He wanted to convey “present an offering” rather than “qarab – draw near and approach.” And if God wanted to write “sacrificial offering,” He would have used zebach, tanuwphah, or terumah, not qarab.

The next time we encounter qarab, we will be asked to appear before the feminine manifestation of God’s light. The occasion will be Yowm Kipurym | the Day of Reconciliations as presented in Qara’ / Leviticus 23:27. With so much at stake, we will want to be especially diligent, confident in our research, such that we render the verb, qarab, and the object, ishah, accurately. God has a gift He wants to bestow upon us, one which not only prolongs our lives and perfects us but which enables Yah to raise us as part of His Family, enriching and enhancing, empowering and enlightening, our souls. This mechanism is the Set-Apart Spirit’s Garment of Light. Adorned within it, we appear perfect before God. Better yet, we can approach Him and live with Him.

The reason Yahowah gave us our neshamah | conscience is because He wants us to be discerning. We must use this uniquely human capacity to reason and exercise sound judgment if we want to understand the message He is conveying. Therefore, since there is no such thing as a “perfect” being “without defect or blemish,” tamym was used to reveal the result – which is to perfect God’s Covenant Children.

Symbolically, our guilt is transferred to the Zarowa’ who then carries it away. With the Messiah having done so under the auspices of the Mow’ed Miqra’ey, we are afforded the opportunity to appear blameless before God. Our salvation is a fait accompli.

Such is the truth behind Pesach and Matsah and how they enable Bikuwrym and Shabuw’ah. This is what Yahowah is offering, allowing us to decide whether or not to accept His generosity.

26As a derivative of tamym, tamam conveys how this occurred. The Lamb of God “fulfilled the mission, completely and perfectly.” Dowd “met all of the requirements needed to finish the job, accomplishing all that was necessary” to make us “whole and complete” forevermore.

Speaking of perfecting, Yahowah requested seven lambs to remind this corrupted gathering of Yahuwdym and Gowym, men and women, young and old, rich and poor, that seven conveys His promise. It is by completing the journey through all seven Mow’ed Miqra’ey that we are afforded the right to live with our Father forevermore.

Returning to the menu for the Feast of Seven Sevens, we have two polluted loaves and seven perfect lambs. But there is more…

“…and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par – a male cow; from parar – that which is broken and divided, split apart and unsuccessful), a young male (ben – a son) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer – looking to grow and be fruitful as the sun rises, especially thoughtful in the dawn’s early light; from baqar – to inquire about, consider, and reflect upon herd mentality), and two (wa shanaym – a pair representing change, both life-altering and transformative) rams representing the upright pillar and doorway (‘ayil – one who leads the flock, the framework of a door, robust health and empowerment).” (Qara’ / Called Out / Leviticus 23:18 in part)

Bull, or par, is derived from a word which describes man apart from God. It conveys the idea that without the benefit of “Yahowah having laid upon the Lamb the iniquity of us all,” we are “broken, split apart, and divided” from Him. Having “violated” the Towrah, our feeble attempts to save ourselves are “ineffectual.”

27There is also the possibility that the par | bull represents mitsraym. The title, Phar’oah | Pharaoh, begins identically with a Peh, which represents “the mouth of man” and, thus, statements made by people as opposed to God. To these thoughts, the concluding letter in Phar’oah is a Hey, conveying “the perspective of man.” And as if this were not enough for us to make this connection between the “par – broken and frustrating, divisive and ineffectual” ways of mitsraym | political and religious corruption, the pharaohs’ Apis Bull cult served as the impetus behind the Golden Calf.

And while these are interesting possibilities, the answer is found in Qara’ / Leviticus 16. Speaking of what ‘Aharown | Replaceable was instructed to do in order to foreshadow what the Lamb will accomplish to prepare God’s People and the Kaporeth | Mercy Seat of the Ark of the Covenant for the Day of Reconciliations, we read…

“Then (wa) Yahowah (YaHoWaH) spoke (dabar) to Moseh (‘el Moseh – to the One who Draws Out) immediately after (‘achar – without equivocation or hesitation) the death (maweth) of ‘Aharown’s (‘Aharown – the Alternative) two sons (shanaym beny) when they approached (ba qarab hem) the presence (la paneh) of Yahowah (YaHoWaH) and died (muwth). (Qara’ / Called Out / Leviticus 16:1)

Therefore (wa), Yahowah (YaHoWaH) said (‘amar) to Moseh (‘el Moseh), ‘Speak to ‘Aharown, your brother (dabar ‘el ‘Aharown ‘ach ‘atah), so that he does not come (wa ‘al bow’) at any time (ba kol ‘eth) to the Set-Apart place (‘el ha Qodesh) of the Home (min beyth) through the curtain (la ha pharoketh – approaching the fabric divider) to the presence (‘el paneh – toward the appearance) of the Mercy Seat (ha Kaporeth – Place of Reconciliation; from kaphar – to purge and cover, providing reconciliation, singular of Kipurym), which provides the benefits of the relationship (‘asher) upon the Ark (‘al ha ‘Arown – on the top of the Chest). That way he will not die (wa lo’ muwth).

28Indeed (ky), I will appear and be visible (ra’ah) within a cloud (ba ha ‘anan – inside of condensed water vapor sufficient to block much of the light) above (‘al) the Mercy Seat (ha Kaporeth – Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym). (Qara’ 16:2)

In this (ba zo’th), ‘Aharown (‘Aharown – the Alternative) will come (bow’) to the Set-Apart place (‘el ha Qodesh) with a bull from the herd (ba par ben baqar – representing that which is broken and frustrating because it is in violation of the agreement and divisive for our consideration) for being wrong and missing the way (la chata’th – to resolve iniquity and pardon sin for going astray) and a lamb (wa ‘ayl – the protector of the flock leading to Passover’s doorway) to rise (‘olah – to ascend).’” (Qara’ / Called Out / Leviticus 16:3)

We have to be prepared to exist in the presence of Yahowah. ‘Aharown’s sons were not, and so they died. The same thing would happen today if someone attempted to move the Ark of the Covenant from where it is currently hidden and protected within Mount Mowryah. And this is why Dowd not only fulfilled Pesach, Matsah, and Bikuwrym but will also do the very things described here in the Towrah to prepare his people for Yahowah’s arrival on Kipurym.

Yahowah refers to what we are prone to call a “Temple,” His Beyth | Home. He views it as a place for His Family to live. As the beneficiaries of the Covenant and Miqra’ey, we are invited inside to enjoy our Father’s company.

The Ark of the Covenant resides in the most set-apart place within Yahowah’s Home. Within it, we would find the two Tablets. Beside it is the original scroll of the Towrah. The top cover of the Chest is a seat, with two sets of Karuwb | Chereb wings along the back and sides. It is symbolic of the Covenant, with the Kaporeth serving as the means to fulfill Kipurym. It is where Yisra’el | Individuals 29who Engage and Endure with God are reconciled.

Knowing that ‘Aharown had been wrong with the Golden Calf, and his insurrection against Moseh, Yahowah devised a remedy that would underscore His distaste for religion and rebellion. A “ba par ben baqar – representing that which is broken and frustrating because it is in violation of the agreement and divisive would be offered for our consideration” so that we would appreciate how religion has caused so many “la chata’th – to be wrong and miss the way.” Cleansed of religion, with the “‘ayl – the protector of the flock leading to Passover’s doorway via the lamb,” we would be prepared “‘olah – to ascend.”

Linen is made from the fibers of flax – the flower which blooms bright blue to usher in Pesach, Matsah, and Bikuwrym. It is also from the flax that the wicks on the Manowrah would be fabricated, providing light. The flowing garments would then be as indicative of being dressed in light after having been cleansed by Chag Matsah as would be symbolically possible.

It was in Zakaryah that we came to realize that Dowd would be fulfilling ‘Aharown’s role upon his return. And this is where we came to appreciate that, after the High Priest was cleansed and dressed, he would need the headband…

“‘He should wear (labash – he should be clothed in) a covering (kathoneth – a tunic) of linen (bad – clothing made of the flax) which is set apart (qodesh – special and uncommon). The linen (wa bad – clothing made of the flax) undergarments (miknas – trousers) shall be on his body (hayah ‘al basar huw’), along with a linen sash (wa ba ‘abnet bad) which he shall tie and wear (chagar) in addition to a linen headband (wa ba mitsnepheth bad). He should wrap these set-apart garments around himself (tsanaph beged qodesh hem). So he should bathe (wa rachats – he should wash away, removing impurities) his body (‘eth basar huw’) in the waters (ba ha maym) and then put the clothing on (wa labash hem).’” (Qara’ 16:4)

30This is how we should expect to see the Messiah upon His return with Yahowah during Kipurym. No longer serving as the Lamb, the Son of God will Shepherd us into the Promised Land by fulfilling the Towrah yet again.

“‘Then from the community of eternal and restoring witnesses (wa min ‘eth ‘edah – out of the assembly of the enduring testimony) of the Children of Yisra’el (beny Yisra’el – the Sons and Daughters who Engage and Endure with God), he should acquire (laqach – select, accept, and receive) two tempestuous goats (shanaym sa’yr ‘ez – a pair of shaggy and devilish, stubborn and demonic goats) for being wrong and missing the way (la chata’th – to resolve iniquity and pardon sin for going astray), but only one lamb (wa ‘ayl ‘echad – the single protector of the flock leading to Passover’s doorway) to ascend (la ‘olah – to rise). (Qara’ 16:5)

‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with a bull (ba par – representing that which is broken and frustrating because it is in violation of the agreement and divisive) for being wrong and having missed the way (ha chata’th – to resolve iniquity and pardon sin for going astray), as a benefit of the relationship (‘asher) for himself (la huw’) and he shall provide reconciliation (wa kaphar – so he will provide atonement, purging and then covering) through this for himself (ba’ad huw’) and for his house and family (wa ba’ad beyth huw’).’” (Qara’ / Called Out / Leviticus 16:6)

Yisra’el’s calling is to be “‘edah – the community of eternal and restoring witnesses who communicate the enduring testimony” of Yahowah. Now there is one ‘Edah | Witness, but soon there will be two and then many.

This entire process, with the cleansing of the High Priest and resolving his propensity to be wrong, was designed to facilitate the reconciliation of the Children of Yisra’el. From the bull to the lamb and scapegoat, and from the linen apparel to the purpose of the Mercy Seat, the 31process underlying Yowm Kipurym is being presented for our consideration. And it is by understanding these Towrah | Instructions that we can appreciate the scene played out in Heaven before Zakaryah – which is where we discovered that Dowd will fulfill this prophecy. Further, by coming to appreciate the bull’s and goat’s purpose during Kipurym pursuant to the Mercy Seat of the Covenant, we are properly positioned to understand why the bull became part of the menu during Shabuw’ah.

Yahowah wants His every word acted out on behalf of Yisra’el upon His return. And as Dowd does, it should become obvious that the stubborn goats represent the wayward and antagonistic nature of Yisra’el throughout the ages. With many continuing to run away, they will not all be allowed inside.

“‘Then he shall grasp hold of (wa laqach) the two tempestuous goats (shanaym sa’yr – the pair of shaggy and devilish, stubborn and demonic goats) and present them (wa ‘amad ‘eth hem) before the presence (la paneh) of Yahowah (Yahowah) at the entrance (petach) of the shining and clear tent (‘ohel) of the eternal witness and restoring testimony of the appointed meeting (mow’ed). (Qara’ 16:7)

And ‘Aharown should provide an opportunity (wa ‘Aharown nathan) with lots determining the outcome (gowral gowral – making a decision regarding retribution and recompense) for the two stubborn goats (‘al shanaym ha sa’yr – for the pair of shaggy and devilish, tempestuous and demonic goats), with one (‘echad) to approach Yahowah (la YaHoWaH) and the other lot (wa goral ‘echad) as the scapegoat (la ‘aza’zel – the goat that goes away; from ‘ez – goat and ‘azal – to go off, and possibly ‘azab – to be estranged and forsaken). (Qara’ 16:8)

‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with the devilish goat (sa’yr) which, for the benefit of the relationship (‘asher), the lot (ha gowral – recompense) ascended upon (‘alah ‘al huw’) to approach Yahowah (la YaHoWaH). It 32will act as (wa ‘asah huw’ – it will serve as) the resolution for having been wrong and missing the way (ha chata’th – the means to resolve iniquity and pardon sin for going astray). (Qara’ 16:9)

The stubborn and devilish goat (wa ha sa’yr) which, to show the way to get the most out of life (‘asher), the lot (ha gowral – recompense) ascended upon (‘alah ‘al huw’) as the scapegoat (la ‘aza’zel – the goat that gets to go away; from ‘ez – goat and ‘azal – to go off, and possibly ‘azab – to be estranged and forsaken) shall be presented alive (‘amad chay) before the presence of (la paneh) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) to provide reconciliation (la kaphar – to make atonement, purging then covering) with it (‘al huw’) dispatched and sent away (la shalach), with it as the scapegoat (‘eth huw’ la ‘aza’zel – with him as the goat that gets to go away) to the wilderness (ha midbar – to the place the word is questioned).’” (Qara’ / Called Out / Leviticus 16:10)

The idea of a scapegoat was ingenious, something that everyone could understand. Moreover, using a stubborn and tempestuous goat, rather than a lamb, would help drive the point home. Similarly, it would have been impossible for ‘Aharown, and the Chief Priests after him, to miss the significance of the bull, especially after the episode with the Golden Calf.

“‘‘Aharown (‘Aharown – the Alternative) should approach (qarab – should draw near) with the bull (ba par – representing that which is broken and frustrating because it is in violation of the agreement and divisive) for being wrong and having missed the way (ha chata’th – to resolve iniquity and pardon sin for going astray) for his benefit (‘asher la huw’) and for the purpose of reconciliation (wa kaphar – to purge and cover over, making atonement) through this for himself (ba’ad huw’) and for his house and family (wa ba’ad beyth huw’). And he should prepare the bull to be cooked and consumed 33(wa shachat ‘eth par – he should strike that which is broken and frustrating because it is in violation of the agreement and divisive) as the resolution for having been wrong (ha chata’th – to provide the means to resolve iniquity and pardon sin for going astray) for his benefit (‘asher la huw’).” (Qara’ 16:11)

“And he should obtain (wa laqach) some of the blood of the bull (min dam ha par) and sprinkle it (wa nazah) with his finger (ba ‘etsba’ huw’) on the face (‘al paneh) of the Mercy Seat (ha Kaporeth – the Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym) on the eastern side (qedem – in the orientation of the sunrise). Then toward the front (wa la paneh) of the Mercy Seat (ha Kaporeth – the Place of Reconciliation), he should sprinkle (nazah) some of the blood (min dam) with his finger (ba ‘etsba’ huw’) seven times (sheba’ pa’am – to uphold the promise in the conduct of his life). (Qara’ 16:14)

Next, he should prepare the goat to be cooked and consumed (wa shachat ‘eth sa’yr – he should strike that which is stubborn and annoying, devilish and demonic) to provide the means to resolve iniquity and pardon sin for going astray (ha chata’th) for the benefit (‘asher) of the people (la ha ‘am – for the family to approach) and return (wa bow’) with its blood (‘eth dam huw’) toward that which is part of the House (la min beyth – approaching the part of Home) through the curtain (la ha pharoketh – approaching the fabric divider) and do (wa ‘asah – act, engaging accordingly) with its blood (‘eth dam huw’) as he did with the blood of the bull (ka ‘asher ‘asah la dam ha par), sprinkling it (nazah ‘eth huw’) upon the Mercy Seat (‘al Kaporeth – over the Place of Atonement and Reconciliation; from kaphar – to purge and cover, providing atonement and reconciliation, singular of Kipurym) and toward the front (la paneh) of the Mercy Seat (ha Kaporeth – the Place of Reconciliation during Kipurym). (Qara’ 16:15)

34Thereby (wa), he shall provide reconciliation (kaphar – he will offer atonement by purging and covering over as part of Kipurym) upon the Set-Apart place (‘al ha Qodesh – over that which is special and uncommon) as a result of (min) the impurity and filthiness (tuma’ah – the foreign residue and offensive immoral nature) of the Children of Yisra’el (beny Yisra’el – the Sons and Daughters of those who Engage and Endure with God), and as a result of (wa min) their religious rebellion and political defiance (pesha’ hem – widespread breach of the relationship), it will be resolved along with the realization that they have been totally wrong and have all wandered away (la kol chata’th hem – for all of the ways they have gone astray).

Therefore (wa ken), he should act accordingly, doing this (‘asah) to approach (la) the shining and clear tent (‘ohel) of the eternal witness and restoring testimony of the appointed meeting (mow’ed) which is inhabited and abides (ha shakan) with them in the midst (‘eth hem ba tawek) of their impurity and filthiness (tuma’ah hem – of their foreign residue and offensive immoral nature).’” (Qara’ / Called Out / Leviticus 16:16)

And now we know why it will be essential that Dowd, as the High Priest, performs this role in concert with the Towrah’s guidance. Otherwise, Yahowah’s relationship would remain unreconciled due to the religious corruption associated with Judaism and the political revolt of Progressives. God has outlined the means to cleanse the religious rebellion and political defiance from His people and He intends to implement His plan.

With the symbolism of the blood of the “par – that which is divisive” being sprinkled eight times – once on the side of the Kaporeth representing a new day, followed by seven times on the face or appearance, we know why Yahowah told Dowd that he had “blood on his hands.”

To provide full disclosure as we contemplate Yahowah’s instructions regarding the upcoming Shabuw’ah Harvest, there is a cognate of par which 35presents a redeeming note. Para’ means to thrive, living a fruitful and abundant life. And this beneficial alternative explains why “ha baqar / boqer – first thing in the morning” we are “encouraged to be perceptive, contemplating the consequences of herd mentality.” Should this be what God intended, we would be wise to “consider the available information and then respond appropriately” to the propensity of man to become progressively evil the larger the group – with empires worse than nations and global, religious institutions becoming more controlling and corrupting as they grow.

We might also consider that, with par | bulls, the bad outweighs the good because the bull and the sun were among Satan’s most enduring symbols. A legacy of this is found in Astrology with the constellation Taurus the Bull.

Along these lines, in God’s Towrah declaration on Shabuw’ah, we also find boqer. If you recall, Yahowah said, “…and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par), a young male (ben) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer – looking to grow and be fruitful as the sun rises, especially thoughtful in the dawn’s early light; from baqar – to inquire about, consider, and reflect upon herd mentality), and two (wa shanaym) rams representing the upright pillar and doorway (‘ayil).” (Qara’ 23:18 in part)

The same three Hebrew consonants that vocalized boqer mean “daybreak and rising sun.” Satan’s name, Halal ben Shachar (also written Hylel ben Shachar), means the “Arrogant Son of the Morning, Rising Star, and Early in the Day.” Additionally, baqaq conveys “empty and void, laid waste, and devastated.” And that may be why Yahowah wants us to baqar, “to consider and reflect upon,” our condition as a consequence of having confused His instructions with the devil’s counterfeits in the religions of Judaism, Christianity, and Islam, as well as 36Progressive politics. The celebrations of the sun’s annual cycles, fixation on renewable energy, and devotion to mother earth in the form of environmentalism are giving the more overt religions competition when it comes to false worship.

‘Ayil, the word translated as “rams representing the upright pillar and doorway,” is the opposite of baqar. Its every nuance is redeeming. ‘Ayil is the “Ram” Yahowah presented to ‘Abraham and Yitschaq on Mount Mowryah. ‘Ayil is the “Lamb” who fulfilled Passover forty Yowbel thereafter, also on Mount Mowryah. ‘Ayil is “the Upright Pillar” representing Yahowah’s presence with the Children of Yisra’el during the Yatsa’ | Exodus. ‘Ayil is Dowd “leading” us to God through the pages of His Towrah. ‘Ayil is the Shepherd as “the leader of the flock.” ‘Ayil is “the upright pillar” upon which the Zarowa’ | Sacrificial Lamb was affixed. ‘Ayil represents the “doorposts and lintel” where the blood of the lamb was smeared during the first Passover as a sign. And ‘ayil is “the doorway” to heaven and to life which was opened during Pesach.

Our Heavenly Father was not finished describing the intent of and means to the Shabuw’ah Qatsyr…

“They will exist as (hayah – they will be (qal imperfect)) a means to become acceptable and ascend (‘olah – that which elevates and rises by making us agreeable; from ‘alah – to go up to meet, ascending to visit) to (la – approaching) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).

Their gift (wa minchah hem – sacrificial offering is a present bestowed to them without compensation) is poured out on their behalf (nasak hem – offered freely) by the feminine manifestation of the fiery light (‘isheh / ‘ishah – by our adoptive Mother who enlightens, purifies, and elevates), a uniquely welcoming and pleasing spirit (reyach – of spiritual acceptance to come close; from ruwach – spirit, the feminine manifestation of Yah), 37reconciling the relationship (nychowach – appeasing and soothing, unifying and integrating by advancing peace and harmony; from nuwach – spiritually restful) to approach (la – to move toward and be in accord with) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:18)

We have heard Yahowah delineate the menu for the Feast embodying the Promise of Seven. Along the way, God described the benefits afforded to those who choose to embrace what He is offering. This pleasing and welcoming gift is poured out upon us by the Set-Apart Spirit, thereby reconciling the relationship.

If you harbored any doubts that these Invitations to be Called Out and Meet were descriptive of life within the Covenant, or if they encapsulate God’s mercy leading to vindication, those questions should have evaporated. Contrary to theological explanations, the Towrah does not portray a legalized, works-based path to God. Mercy leading to our reconciliation lies at the core of the Miqra’ey which, in turn, forms the heart of the Towrah.

Digging ever deeper, we find that the primary meaning of nychowach is “conciliation which reconciles parties engaged in a relationship.” Nychowach is from nuwach, meaning “that which brings rest and allows us to settle and remain.” This “resting place,” this “place of tranquility,” is heaven. And our arrival is predicated upon embracing the “reyach – the pleasing Spirit” of Yahowah.

The Hebrew word, ‘isheh /‘ishah, depending upon how the letters are vocalized, can be translated either as the “feminine manifestation of God’s light” or as the “adoptive mother who enlightens, purifies, and elevates.” The word conveys: “woman, female, or mother,” and is the “feminine representation of fire and light.”

As we will discover in the “Taruw’ah” chapters, and again during our assessment of “Yowm Kipurym,” religious institutions universally render ‘isheh as “burnt offering” or 38“an offering made by fire.” I suspect they do so because it is indistinguishable in the text from the feminine noun for fire, ‘esheh. However, as stated previously, there is no reference to “offering” or “made” in the word’s etymology. These meanings and roots acknowledged, neither “feminine fire” nor “woman and wife” make sense as the primary definition within the context of this passage – or the others.

Throughout the Towrah, ‘esh | fire is used as a symbol of Yahowah’s presence and especially His light. ‘Esh serves as a metaphor for judgment, for burning off impurities and thus for purification. It is also a source of light and enlightenment, of warmth and comfort. Fire is something that elevates and uplifts – a reference to the primary direction a fire’s smoke and energy travel. In addition, and most importantly, fire transforms dying and decaying organic matter into light and energy, which is consistent with the purpose of the Miqra’ey as we are transformed from material beings to energy.

While these are all important salvation-related concepts, based upon the three Hebrew letters found in the text, the word Yahowah selected could just as easily have been ‘ishah, meaning “female individual, wife, woman, and non-biological adoptive mother.” This is also pertinent because of the role of the Ruwach Qodesh | Set-Apart Spirit in providing the benefits of the Mow’edym | Restoring Testimony – particularly Bikuwrym and Shabuw’ah.

In that their alphabetic compositions are identical, there is no way to distinguish between ‘esheh, ‘isheh, or ‘ishah (אִשֶּׁה Aleph-Shin-Heh) in Yah’s revelation. Rabbis, called Masoretes, would not assign their vowel-pointing devices to vocalize this text to their liking for more than 2,400 years after it was originally transcribed. Our oldest extant copy of such vocalizations, called the Masoretic Text, dates to the 11^th century CE. And sadly, the more we study the Word, the less we trust their opinions.

In this particular statement, the more traditional portrayal of ‘isheh as “a burnt offering,” or the more 39linguistically accurate and demonstrative connotation “an offering which separates and rises” are permissible, albeit they are not ideal choices in that the passage concludes with “the pleasing Spirit of reconciliation.” That aside, since there is no reference to “making an offering” in the Hebrew word itself, and since we will soon discover that the definition “burnt offering” becomes senseless in the presentation of the Miqra’ of Yowm Kipurym (also described in the same section of Qara’ / Leviticus), we are compelled to consider other options. After all, it is God’s custom that, when there are many potential renderings of a term, multiple meanings are intended, widening and deepening the instruction being offered.

Upon studying what these three letters can convey, it becomes evident that an amalgamation of ‘esheh,‘isheh, and ‘ishah, encapsulating the full potential of these terms, consistently works within the context of the story being told. Therefore, this gift is being provided by the “feminine manifestation of God’s light,” the “adoptive mother who enlightens, purifies, and elevates.” And as we have come to learn, there is an aspect of Yahowah’s nature which “transforms us, separating us unto God, covering us in light.” And She also “enlightens us,” providing “warmth and comfort,” which “elevates” our souls, incorporating every aspect of ‘esheh. We are speaking, of course, of the Set-Apart Spirit because She embodies every beneficial metaphor associated with fire.

Likewise, She is “feminine in nature and serves as our non-biological adoptive mother.” Therefore, the Ruwach Qodesh also encapsulates every aspect of ‘ishah. She is our Spiritual Mother, the feminine manifestation of God’s light, through whom our souls are redeemed and renewed, reborn into eternal life. Our Spiritual Mother envelops us in “Yahowah’s pleasing Spirit of reconciliation,” pouring out Her Garment of Light upon us, rendering us perfect and eternal.

In this regard, even as the Choter is responsible for cultivating this Harvest with the seeds Father and Son have 40sown, he is the lone individual inspired, enlightened, enabled, and emboldened by the Seven Ruwach | Spirits of Yahowah. So, just as Yahowah revealed the Towrah through Moseh and fulfilled Chag Matsah with Dowd, the Ruwach Qodesh of Yahowah will be reaping the Shabuw’ah and Taruw’ah Harvests in concert with Her Zarowa’.

Should anyone be troubled by Yahowah having a feminine and maternal nature in addition to His role as Father, realize that the Covenant is a Family. And for there to be sons and daughters, there must be a father and mother. Moreover, there are complementary aspects of men and women, differences which make relationships synergistic and, indeed, spectacular. It would, therefore, be inappropriate to rob Yahowah of qualities His creation manifests.

Reinforcing these thoughts, the Hebrew word for Spirit, ruwach, is feminine, and all of the responsibilities described within the Towrah and Prophets that are associated with the Set-Apart Spirit are maternal. By way of further confirmation, the feminine ‘ishah also means: “to make relations harmonious and friendly” – the principal function of the Spirit and a central ingredient to reconciliation.

This dichotomy is not conjecture. Yahowah declared that He had a paternal and a maternal nature when He said: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model), in the image of God, He created him. Male and female, He conceived them.” (Bare’syth / In the Beginning / Genesis 1:27)

Before we leave the 18^th pronouncement of Qara’ 23, let’s review the entire statement with an eye to its rich symbolism pursuant to this glorious Harvest of the Covenant’s Children at the onset of the Time of Israel’s Troubles…

“You should approach, coming closer (qarab), taking responsibility above and beyond (‘al) the loaves 41of bread, attacking the problem by dining (ha lechem) with seven, conveying the promise of (sheba’) being perfected, becoming unblemished and innocent (tamym), as children (beny) by way of the lambs (kebes) each year as the means to renewal (shanah), and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par), a young male (ben) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer), and two transformative (wa shanaym) rams representing the upright pillar and doorway, even the leader of the flock (‘ayil). They will exist as (hayah) a means to become acceptable and to ascend (‘olah) to (la) Yahowah ().

Their gift (wa minchah hem) is offered freely and is poured out on their behalf (nasak hem) by the feminine manifestation of the fiery light (‘isheh), a uniquely welcoming and pleasing spirit of acceptance (reyach), reconciling the relationship (nychowach) to approach (la) Yahowah (Yahowah).” (Qara’ / Called Out / Leviticus 23:18)

One would have to be unaware of this invitation or religious to turn this down. By accepting what God is offering, we have nothing to lose and everything to gain. I hope you will join us as we leave this world to be with Yahowah on the Promise of the Shabat on May 22^nd, 2026.

Moving on, Yahowah’s recipe for Shabuw’ah was not yet complete. Still speaking of the “all-are-welcome and come-as-you-are party” to increase the Harvest, there would be another ode to Dowd, the Mercy Seat, Yisra’el’s reconciliation, and the Homecoming on Kipurym. And so with the lamb, bull, and satyr, this qatsyr is irrevocably linked with the Family Reunion seven years later. That means, those harvested on this day will be returning with Father and Son to celebrate Yowm Kipurym, assuring its success. Therefore, Yahowah revealed…

42“You should prepare and provide (wa ‘asah – you should act to produce (qal perfect consecutive)) one (‘echad – a singular) satyr or scapegoat (sa’yr ‘ez – a hairy and harsh male, often used to depict demon-possessed beings to be overcome to prevail; from sa’ar – a horrible, tempestuous whirlwind and dreaded storm which swirls and sweeps away) for going astray (la chata’ah – as a result of the guilt associated with going the wrong way, for having incurred the penalty of becoming unclean, for having missed the path and the need for purification; from chata’ – to be grievously wrong by wandering away and forfeiting the opportunity), and two (shanaym – couple to transform) lambs (kebes – rams) sons (ben – males) a year-old (shanah – for renewal each year), serving as a sacrificial offering (zebach – preparing it for consumption during the feast) to reconcile the relationship (shelem – as a fellowship offering, a vow of friendship, demonstrating agreement in the relationship; from shalem whose root is shalowm – for that which completes and finishes, rendering the payment in full, bringing peace, prosperity, and wellbeing, repaying the debt, reestablishing the alliance, rendering the beneficiary unharmed and at peace, restoring all benefits by making amends, reinstituting the fellowship, providing salvation).” (Qara’ / Called Out / Leviticus 23:19)

The “satyr” is our scapegoat, the one who bears the blame for the flock having gone astray. This is because the sa’yr is the instigator – the leader of the cult or gang who initially inspires the horrible notions which sweep the compliant off of the proper path. As a fierce male goat, a satyr is quick to turn against the shepherd and instigate a whirlwind of tempestuous behavior. And to an unmitigated extent, Yisra’el has done this regarding their Shepherd, Dowd.

Moving from this nimble blend of animal and beast to the most diabolical of men, the sa’yr is representative of the likes of Peter, Paul, Luke, Mark, Akiba, Maimonides, and Muhammad – the demon-possessed whose circular 43reasoning misleads the masses. The satyr’s beguiling influence is one of the reasons so many have “la chata’ah – gone astray, forfeiting their opportunity by wandering down the wrong path” and embracing religion rather than the intended relationship.

Jews have struggled as the embodiment of this Satyr for some time. Evidence for this is found at Ba’al Gad | the Lord of Good Fortune, as the town devoted to the Satyr was known to the Canaanites. This religious site is in no-man’s land between Israel, Lebanon, and Syria at the base of Mount Hermon in the Golan Heights. As Ba’al Gad, it was liberated by Yahowsha’ | Joshua and incorporated into Yisra’el. For the next thousand years, there was no mention of it, as it was likely uninhabited due to the prevalence of malaria in the adjacent swamplands.

Then, within a few decades of Alexander of Macedon’s conquests, by the 3^rd century BCE, the Ptolemaic kings resurrected the site as a cult center. The abandoned Lord of Good Fortune was reincarnated as Paneas – replete with a cave and temple dedicated to Pan, the Satyr of Greek mythology.

The site, while not mentioned by Yasha’yah / Isaiah, was along what the prophet called “The Way of the Sea,” a reference to its Gentile religious and political influence. The Battle of Panium was waged there in 198 BCE. The Macedonian armies of Ptolemaic Egypt and the Seleucid Greeks of Syria, led by Antiochus III, fought a battle which gave the Seleucids control over Phoenicia, Galilee, Samaria, and Judea. Under the Seleucids, Paneas (Banias in Hebrew) flourished and became a place of great sanctity as pilgrims came to worship their devilish god.

And that is how things stood by the time of the Maccabean Revolt in 167 BCE, when Paneas, named after the Satyr | Pan, became a bone of contention. To their credit, should the Maccabean Revolt have been fought to diminish the imposition of Greek culture, opposing the worship of Pan at Paneas would have been good. The Greeks were offensive and highly religious overlords.

44According to Flavius Josephus in The War of the Jews, Book 1: “Now Antiochus [IV, King of the Seleucid Empire from 175 to 164 BCE] was not satisfied either with his [Judah Maccabee’s] unexpected taking the city [Jerusalem], or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine's flesh upon the altar; against which they all opposed themselves, and the most approved among them were put to death.”

To their shame, however, the Maccabean Revolt was less about foreign oppression than it was a civil war between orthodox and reformist religious parties among Yahuwdym. The reformists were vanquished, just as they are today under Hasidic religious edicts. The emerging dominance of what would become Rabbinic Judaism, however, did nothing to diminish the lure of Paneas – as it continued to be a cultic center with its Cave and Shrine to Pan – the goat-footed and horned god of herds in desolate places.

Pan, from whom the English words “panic” and “pandemonium” were derived, was considered malicious and decadent. His shrines were typically constructed in caves – as was the case in Paneas. Born out of whoredom in Greek mythology, Pan became the god of masturbation, promiscuity, and normalization of homosexuality, and even bestiality. The Greek god is shown having sex with a goat in a statue found in Herculaneum. More incriminating still, to seduce the moon goddess, Selene, Pan became the Goat in Sheep’s Clothing.

The Greeks and Jews are not the only ones with an epidemic of Pan proportions. When Pan’s death was announced during the reign of Caesar Tiberius (14-37 CE), the most maniacal of Christian apologists and propagandists, Eusebius of Caesarea, who was fascinated by the legend of Pan and Paneas, extrapolated from the 45alleged death of the mythological Greek god that “‘pan – all’ demons had perished.”

That is particularly troubling for Christianity because Eusebius authored and augmented much of what has become the “New Testament” – including the Church’s lone attestation of legitimacy. This devilish problem for the world’s most popular faith perished with the resurrection of the Roman Catholic myth which reads: “You are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.”

When it comes to obfuscating Dowd’s accomplishments and transferring the Messiah’s accolades to a misnomer and myth, “Peter” was no better than Paul. The “rock” upon which Yahowah builds is Mount Choreb where His Towrah was revealed to Moseh, and the Cornerstone of His Home is Dowd. God does not have a Church – or anything remotely akin to it. There is no “netherworld” and She’owl | Hell does not have gates. Moreover, She’owl is a place, not a person, and thus, it has no causative capability.

While this “statement” is credited to the Christian counterfeit, “Jesus,” there was no such person. There is no legitimate basis for Christ or Christian either. But without these myths, the credibility of the Roman Catholic Church vanishes. And that is why Eusebius invented this conversation in the 4^th century, augmenting the Gospel of Matthew with the lone – albeit contrived – claim of legitimacy. What’s more, the Catholic Bishop alleged that this declaration was spoken…drumroll please…at the base of Mount Hermon in what was then still Paneas, although he called it Caesarea Philippi.

Under Roman control, Paneas was so far removed from Jerusalem and Judea that it was administered out of Phoenicia and Syria. That changed in 20 BC, when Panion, which included the religious site at Paneas, was annexed into the Kingdom of Herod the Great. He immediately erected another temple of white marble in Paneas to honor his patron, Zenodorus. Then, in 3 BCE, Philip II, the son of 46Herod the Great, and his fifth wife, Cleopatra of Jerusalem, inherited the Satyr’s shrines in Paneas along with the northernmost part of his late father’s kingdom. In a deal sanctioned by Augustus Caesar, he became King of Iturea, Gualanitus, Batanea, Trachonitis, and Aurantis, with oversight over Decapolis.

Philip married his niece, Salome, who was 39 years his junior. While Salome is mentioned in connection with the fable of “John the Baptist’s” execution in local folklore, demanding his head in the story portrayed in the Christian New Testament, the account is undermined by more credible histories. He did not exist and it did not occur. In fact, there was no John the Baptist or dip in the Jordan River. Nonetheless, staying with the story, King Philip chose Paneas as the site for his palace – calling the adjoining town, Caesarea, in honor of Caesar Augustus.

In Antiquities of the Jews, the only copies of which traveled through Eusebius’s revisionist hands, Josephus referred to the religious center housing Philip’s palace as Caesarea Paneas. However, to distinguish it from Caesarea Maritima on the Mediterranean coast, Eusebius renamed the place, Caesarea Philippi, which is what he cited in Matthew 16 – even though there was never a town by that name. This wasn’t actually uncommon for Eusebius because to appease Constantine’s mother, he associated “Jesus” with Nazareth even though it did not exist at the time – all to accommodate the Emperor’s mommy.

Upon Philip’s death in 34 CE, his fiefdoms were reincorporated into Syria. Caesarea Paneas was renamed Neronias, in honor of Emperor Nero but then reverted back to Paneas after his suicidal death. So apart from Eusebius’ musings, including those found in the Christian New Testament, not only was there never a town named Caesarea Philippi, Paneas never lost its affiliation with Pan.

With Christendom’s fascination with casting the Satyr | Pan as Satan, we can see why Eusebius made the absurd claim: “and the gates of the netherworld shall not prevail against it.” According to local lore, the Cave of Pan was 47known as the “Gates of Hell.” Then, to sweep their incriminating laundry under a religious edifice, the Roman Catholic Church commemorated Eusebius’ sleight of hand by erecting a late 4^th-, early 5^th-century Church on top of Pan’s Cave to honor the lines Eusebius had composed.

Reinforcing his myth, Eusebius, who was apparently fixated on the cultic center, wrote, using his nom de plume:

“Having heard that at Caesarea Philippi, otherwise called Panease Paneades, a city of Phoenicia, there was a celebrated statue of Christ, which had been erected by a woman whom the Lord had cured of a flow of blood. Julian commanded it to be taken down, and a statue of himself erected in its place; but a violent fire from the heaven fell upon it, and broke off the parts contiguous to the breast; the head and neck were thrown prostrate, and it was transfixed to the ground with the face downwards at the point where the fracture of the bust was; and it has stood in that fashion from that day until now, full of the rust of the lightning.”

If you believe any of that occurred as Eusebius wrote it, I would like to sell you a resort and spa in Gaza, Palestine. There is no such place and I do not own it, but that should not matter.

There is, of course, more to the story Eusebius conceived in front of the Gates of Hell. “Peter’s” alleged profession, “You are the Christ, the Son of the living God,” is the only place where the Christian counterfeit of the Messiah, called “Jesus Christ” acknowledges that Dowd’s titles, Mashyach | Messiah and ‘El Ben | Son of God, should be attributed to him. Without the imagined, and unattested, scene playing out before the Cave of Pan, there is no justification for “Christ,” for “Christian,” for “Christianity,” or the “Church.” Without this fabrication, there is no “Jesus” or a New Testament. There is no “Chair of Saint Peter” for Popes to sit upon. There are no “Keys to Heaven” held by a Roman institution either. It all crumbles behind the façade crafted by Eusebius’ deceptive pen and the propensity of Christians to believe that which is easily disproven.

48As evidence of this, not a word of what Eusebius composed on behalf of his Roman Catholic overlords in Matthew 16 or Mark 8 is found in any of the 69 pre-Constantine codices containing portions of the Christian New Testament. The earliest evidence of the Gospel of Matthew and Mark – Papyrus 45 – was written around 250 CE in Alexandria, Egypt. It contains the text of Matthew chapters 20-21 and 25-26, along with portions of Mark (chapters 4-9 and 11-12), Luke (chapters 6-7 and 9-14), John (chapters 4-5 and 10-11) and Acts (chapters 4-17) and thus not a word from the 16^th chapter – thereby excluding the religion’s most essential citation. And as for Mark 8, P45 contains 8:1, 14-25, and 34-40, but nothing of the narrative that conveniently starts with the 26^th verse.

“Jesus and his followers went from there to the towns of Caesarea Philippi. As they went, he asked His followers, ‘Who do people say that I am?’ They answered, ‘Some say John the Baptist and some say Elijah and others say one of the early preachers.’ ‘But what about you?’ he asked. ‘Who do you say I am?’ Peter answered, ‘You are the Christ.’ But Jesus warned, strictly charging them, that they should tell no one of him.” (Mark 8:27-30)

Not only is this line devastating to the Christian myth, it appears nowhere prior to Eusebius’ 4^th-century Codexes Vaticanus and Sinaiticus. Moreover, Eusebius made a careless mistake, adding additional commentary to the text of Matthew when it was concocted two to three decades after Mark’s hearsay account by an imposter. Unwritten information is always lost over time, never gained.

Nevertheless, in the narrative Eusebius composed to justify Christianity in the Gospel of Matthew, he picked up where he left off at the Gates of Hell and then became a novelist, “Jesus came into the country of Caesarea Philippi. He asked his followers, ‘Who do people say that I, the Son of Man, am?’ They said, ‘Some say you are John the Baptist and some say Elijah and others say Jeremiah or one of the early preachers.’ He said to them, ‘But who do you say that I am?’ Simon Peter said, ‘You are the Christ, the 49Son of the living God.’ Jesus said to him, ‘Simon, son of Jonah, you are happy because you did not learn this from man. My Father in heaven has shown you this. And I tell you that you are Peter. On this rock I will build My church. The powers of hell will not be able to have power over My church. I will give you the keys of the holy nation of heaven. Whatever you do not allow on earth will not have been allowed in heaven. Whatever you allow on earth will have been allowed in heaven.’ Then with strong words He told His followers to tell no one that He was the Christ.” (Matthew 16:13-20) This is so blatantly fraudulent, it’s amazing that Christians are so easily duped.

And of course, the tripe which follows is even more harmful to the Christian myth – especially with Paul admitting to having been demon-possessed three decades before Matthew was plagiarized and three centuries before it was editorialized. “From that time on Jesus began to tell his followers that he had to go to Jerusalem and suffer many things. These hard things would come from the leaders and from the head religious leaders of the Jews and from the teachers of the Law. He told them He would be killed and three days later He would be raised from the dead. Peter took Jesus away from the others and spoke sharp words to Him. He said, ‘Never, Lord! This must not happen to You!’ Then Jesus turned to Peter and said, ‘Get behind Me, Satan! You are standing in My way. You are not thinking how God thinks. You are thinking how man thinks.’” (Matthew 16:21-23)

It was religion by clowns. And the ringleader of this circus, its promoter and propagandist, even author, was Eusebius – the man who performed these same roles for Emperor Constantine.

As I have mentioned, the earliest witnesses to the 16^th chapter of Matthew, as well as of Mark 8:27-30, are found in the highly disreputable Codex Vaticanus and Codex Sinaiticus, both composed by Eusebius for Emperor Constantine between 325-360 CE. In particular, all other presentations of Matthew 16 were copied from these, with 50Codexes Bazae, Washingtonianus, and Ephraemi Rescriptus scribed in the 5^th century, followed by Codexes Purpureus, Petropolitanus, and Sinopensis two hundred years thereafter.

Beyond this, the very creation of Matthew is a fraud. Falsely claiming to be a “disciple,” the anti-Semitic author of the Gospel was three generations removed from the time Dowd fulfilled the Miqra’ey in the Spring of 33 CE. Including the 80% plagiarized from Mark and Luke, and 100% pilfered from the ‘Ebyownym, it is filled with errors of fact, historical anomalies, incredulous accounts, and contradictions, many attributable to the Bishop of Caesarea.

With the Cave of Pan serving as a backdrop to this demonic tale, Eusebius crafted the words which established the Roman Catholic Church, granting it supremacy over Yahowah. And it only gets worse. Before the “cross” entered the picture, the Christian counterfeit supposedly asked his followers to join him on the torture stake. What a horrible, demented, and grotesque request…

“Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Verily, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.’” (Matthew 16:24-28)

It was all a sadistic request and a preposterous lie from beginning to end, including misidentification and false prophecy. And yet, Eusebius’ paper-thin deception, a lie so full of holes there was more yeast than grain in his loaf, served to legitimize the Roman Catholic Church, discrediting Yahowah while replacing Dowd in the 51process. And it all played out before Constantine, the Pan of Roman Emperors. “Get behind me Satan,” indeed.

Outside of Yahuwdah, far from Yaruwshalaim, silhouetted before the Cave devoted to Pan, amidst the Satyr’s shrines, was the last place you would have found Dowd. There was never a town named Caesarea Philippi, but instead, one named after the devilish Greek god Pan, as Paneas, after the egotistical Roman Emperor Caesar Augustus, as Caesarea, and even the king of the perverts, Nero, as Neronias.

In this regard, as I have mentioned, the errant nomenclature is reminiscent of Eusebius editing the hearsay propositions of “Mark” and “Matthew” to support the belief of Constantine’s mother. In the 4^th century, she decided after her pilgrimage to the “Holy Land” that “Jesus” was from “Nazareth.” Unaware that there was no town by that name in the 1^st century, Eusebius nonetheless proved that he could not be trusted when he included the errant beliefs of the emperor’s mother in the text of the Gospel.

Even if we were to play along with the overall narrative, and pretend that after having invested three years sharing his life with his “disciples,” what are the odds that after all of this time the misnomer Jesus would have asked them, “Who do you say that I am?” If they did not know that he was Dowd, the King of Israel, fulfilling Pesach as the Passover Lamb, it would render their purpose and witness moot.

The notion of the misnomer, “Jesus,” being “John,” a mythological “Baptist,” is not remotely viable in the context of the culture or time. Jews did not baptize. The mythology supporting his legend in the Gospels as a herald of “Jesus” is less credible than Snow White and the Seven Dwarfs. Moreover, to the extent there ever was such a person, he was allegedly decapitated.

Jews of the day would not have guessed “Elijah,” either. Yahuwdym can read, and thus they would have 52known that ‘ElYah was scheduled to be one of the two witnesses during the Time of Ya’aqob’s Troubles – and that was 2,000 years hence.

I am a huge fan of ‘ElYah | Elijah. He was as sarcastic and snarky as they come. He hated politics and religion and ridiculed both with his rare sense of humor. But he would never be mistaken for the Passover Lamb.

Jews would not have answered, Yirma’yah | Jeremiah, as it was an even less credible call. He was long dead and is not returning. And when he was alive, he wrote regarding the impending events of his time and of the last days. He offered nothing pertaining to someone known as “Jesus,” never spoke of “Christians,” and did not endorse a “Church.”

There was only one person who was predicted to arrive and fulfill the Miqra’ey, beginning with Passover. He had even written voluminously about the experience, doing so under his own name and in first person. Therefore, the only informed “guess” and the only answer revealed by the Father in Heaven would have been His beloved Son, Dowd.

Contrary to Eusebius’ narration, Shim’own could not have been “Peter” at the time. It was a dubious title at best, and he had not yet earned it. And in the unlikely event that there were any “disciples,” they would have spoken Hebrew and they would have known the title Dowd used when speaking to Daniel. Therefore, they would have said ha Mashyach | the Messiah, not the Christos | Christ.

Further, how is it possible that the foundation of the “church” could have been predicated upon something the misnomer “Jesus” did not want to be known? Why say anything if what you don’t say is what actually matters? Why listen to the “Son” instead of the Father, if the Father, not the “Son,” conveys the truth?

As previously mentioned, there is no Greek or Hebrew word even remotely akin to “church.” Nothing of the kind exists in the Towrah and Prophets. The Greek word 53underlying the translation is ekklesia – which means “to call out.” The lone Hebrew title which could have been translated as such is Miqra’, which when spoken and properly rendered would have destroyed the Christian deception.

There is no reference to “Hell” in the Towrah and Prophets. The concept is based upon Greek mythology, as are the Gates of Hades. The entrance to the Underworld was in the Avernus crater west of Naples or through the river Acheron, depending upon if you were Hercules or Odysseus. It was not something Yahowah’s Lamb would have cited.

The keys to Heaven are found in the Beryth and Miqra’ey and were given to the man who, through his sacrifice, opened Heaven’s Door, Dowd. The only meaningful mention of “keys” in the prophets is found in Yasha’yah / Isaiah 22:22. It reads…

“Then I will set the key of the House of Dowd on his shoulder. When he opens, no one will shut. When he shuts, no one will open.” This reference is to ‘Elyqym, an envoy of Chazaqyah | Hezekiah during the defense of Yaruwshalaim. Yahowah spared the king, his people, and the City of Dowd because Hezekiah followed the Towrah’s instructions. He removed all traces of religion and observed Chag Matsah, rather than fight the Assyrians or negotiate with them.

And as a result, during one of Yasha’yah’s visits with Chazaqyah | Hezekiah, we read… “Then the Word of Yahowah came to Yasha’yah, saying, ‘Go and say to Chazaqyah, thus says Yahowah, the God of your father, Dowd, I have heard your request…and will add…years to your life. I will deliver you and this city from the hand of the king of Assyria, and I will defend this city.’” (Yasha’yah 38:4-6)

Heaven has a door, but no actual keys, and She’owl has no gate. Dowd was the Passover Lamb, not “Jesus.” The Zarowa’ was also the Messiah and Son of God.

54Should it be even remotely plausible that Dowd would have “commanded His disciples that they should tell no one that He was Jesus the Christ,” how could the “church” have been built upon a revelation of something which was to remain undisclosed? And should we play make-believe and pretend that there was a “Jesus” who “commanded” this of “his disciples,” why has the “church” ignored his request and done the opposite?

And speaking of the opposite, Dowd “suffered many things” in “Jerusalem” at the hands of the Romans who whipped him and then crucified him. The “elders and chief priests and scribes” did not lay a hand on him. However, it’s hard to play the game of Replacement Theology without demonizing the Chosen People.

If there were a “Jesus,” and if we were to pretend that he was “God,” as was claimed by the Church, he could not have been “killed.” And even as the Passover Lamb, his sacrifice becomes meaningless when Pesach is ignored. Moreover, in every iteration of Passover, the lamb never “rises” from the fire or the plate. And since the remains are destroyed at the conclusion of the first day, there would have been nothing to “be raised the third day.” Further, with an understanding of “three days” comes an appreciation for Pesach, Matsah, and Bikuwrym – which were not mentioned.

If the misnomer “Peter” really thought that the misnomer “Jesus” was the misnomer “Christ” and “the Son of God,” why would he “rebuke him?” And if the mythical “Jesus” was explaining the role he would play during Passover, why would the alleged “Disciple” say “this shall not happen to you?” He would be calling “Jesus” a liar and a false prophet.

I realize that Eusebius wrote this fabrication to play out before the Cave of Pan, the devilish Satyr, but how is it that he fooled anyone? There is no chance whatsoever that the mythical Jesus would have given the misnomer “Peter” the nonexistent “keys to heaven” in one breath, naming him “the Rock” “upon which I will build my church,” yet 55another misnomer, only to call him “Satan” in the next breath. The man allegedly responsible for everyone’s entry into or exclusion from heaven was suddenly “an offense to me,” someone “not mindful of the things of God.” It is hard to imagine less credible prose.

There is no Hebrew word for “cross,” nor is there one in Greek. It was a Roman, and thus Latin, invention designed to convey the excruciating nature of the torment. The imaginary “Jesus” would have been a genuine sadist to ask his nonexistent followers to “take up his cross and follow me.” We are to benefit from the Passover Lamb, not be butchered and eaten as the lamb. We do not gain life by desiring to lose it or lose life by desiring to gain it. Moreover, if “losing life” for “Jesus” was the means to gain life, what was the purpose of “Peter’s” “keys?”

Since Yahowah has promised that Dowd, not “Jesus,” will be returning, why did the “Son of Man” contradict “his Father?” If we are to be “rewarded according to our works,” what is the purpose of faith or the keys for that matter? Why was the nature of the “work” undisclosed if it is the measure of the man?

But alas, Eusebius even had the audacity to make his “Christ” and “Son of God” a liar and false prophet: “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” It would be a long stand, 2,000 years to be exact. Not to mention, it isn’t “Jesus’” “kingdom,” but Dowd’s – at least according to Yahowah.

Fair is fair, I suppose. Since Paul’s lone attempt at prophecy was a colossal failure regarding living to experience the “rapture,” why not demote “Christ” to the same level of incompetence? Only in that way could the Church leave their Dead God on the Stick and rule with his keys.

In modern times, G. K. Chesterton (the Roman Catholic anti-Semite, theologian, and author in the early 20^th century) has repeated and amplified the significance of 56the “death” of Pan, suggesting that it came to advance Christian theology. Chesterton claimed, “It is said truly in a sense that Pan died because Christ was born. It is almost as true in another sense that men knew that Christ was born because Pan was already dead. A void was made by the vanishing world of the whole mythology of mankind, which would have asphyxiated like a vacuum if it had not been filled with theology.” (G.K. Chesterton, The End of the World, The Everlasting Man, 1925)

The Roman Catholic, “Saint Jerome,” the author of the Church’s Latin Vulgate, introduced the name “Lucifer” into his “Old Testament” by referencing the serpent of ‘Eden, saying that it was not seen as the Devil by the Jews. His assessment advanced the archetype upon which Christianity’s fascination with the Satyr as the Devil took shape. Pan – the horned goat of Greek mythology – became Satan.

For those who have read up to this point through An Introduction to God and the first four volumes of Yada Yahowah, know that it is uncommon for us to provide this kind of playtime to Christian mythology. In this case, however, with Christians commandeering Shabuw’ah to claim that Pentecost was fulfilled in the birth of their Church, an exception seemed appropriate. After all, since I have been asked to cultivate the Harvest, the results will be better if I pull the weeds and turn over the well-tread soil.

And now, realizing that we have traversed a swamp or two since we last read Yahowah’s declaration, before we complete our review of it, here is a reminder of what God revealed…

“You should prepare and provide (wa ‘asah) one (‘echad) satyr or scapegoat (sa’yr ‘ez – a hairy and harsh male, often used to depict demon-possessed beings to be overcome to prevail; from sa’ar – a horrible, tempestuous whirlwind and dreaded storm which swirls and sweeps away) for going astray (la chata’ah – as a result of the guilt associated with going the wrong way, forfeiting the opportunity), and two (shanaym) lambs (kebes) sons (ben) 57a year-old (shanah), serving as a sacrificial offering (zebach – preparing it for consumption during the feast) to reconcile the relationship (shelem – as a fellowship offering, a vow of friendship, demonstrating agreement in the relationship; from shalem whose root is shalowm – for that which completes and finishes, rendering the payment in full, bringing peace, prosperity, and wellbeing, repaying the debt, reestablishing the alliance, rendering the beneficiary unharmed and at peace, restoring all benefits by making amends, providing salvation).” (Qara’ / Called Out / Leviticus 23:19)

Foreseeing the problem of satanically-inspired religious misdirection, Yahowah has offered the Mow’ed Miqra’ey to resolve it. His would be the straight and narrow path to bring us home. Therefore, God wants His children to remain cognizant that the first step along this path is made possible by the sacrifice of the Passover Lamb. Pesach is the portal between chata’ah and shalowm – from lost to found, from conflict to resolution. We are adopted on Bikuwrym and come home on Shabuw’ah.

No matter how one vocalizes slm, it spells “reconciliation.” Shelem, shalem, and shalowm speak of “fellowship and friendship, and of an agreeable relationship.” Shalowm signifies that Yahowah always “completes what He begins.” It affirms that God, through His Son, has “rendered the payment in full to ransom us, restoring our relationship.” Their purpose is “to bring peace, prosperity, and wellbeing” to the Covenant Family, “reestablishing the relationship while restoring every benefit by making amends, reinstituting fellowship as our Savior.”

At first blush, it may seem premature to find shalowm introduced at the halfway point of the Miqra’ey | Invitations to be Called Out and Meet. However, the Promise of the Shabat is a Harvest, designating our opportunity to come home. For many, the Covenant’s promises are fulfilled on this day. Those whose lives were spared and whose souls were perfected during Pesach and 58Matsah have been adopted into Yahowah’s Family as a result of Bikuwrym. And now twice enhanced and enriched, empowered and enlightened, such souls are prepared to enter Shamaym and approach Yahowah on Shabuw’ah. Shalowm | Reconciliation, indeed.

The beneficiaries are God’s children. Having accepted the five conditions of the Covenant, we have received all five benefits. And as Family, it is time that we come Home.

So, while there are still two more steps – Taruw’ah and Kipurym leading home to Sukah – the next Mow’ed along the Way exists to awaken Yahuwdym and spare Yisra’el on behalf of our Messiah and King. We are tasked with the responsibility of admonishing and encouraging the Chosen People to choose God. Father and Son are more than ready to reconcile the relationship and put an end to the acrimony. Therefore, the introduction of shalowm at the midpoint of our journey through the Mow’ed is as it should be – especially within the context of withdrawing the Family and keeping everyone safe as the world turns to anarchy and chaos.

Our purpose will become even more sharply focused on Taruw’ah because there will only be two Witnesses; we will be in Yaruwshalaim addressing Yisra’el, and time is in short supply. And it is likely that ‘ElYah and Yada will be supernatural, in effect, spiritual beings manifest in corporeal form. Therefore, while the antagonists will be many and boisterous, even belligerent and vicious, we will be impervious as we draw Yisra’el’s and Yahuwdah’s attention to the impending return of their Messiah and King, their Savior – Dowd.

The first three Mow’ed Miqra’ey have been fulfilled with the Son of God playing the starring role. He has accomplished everything which was required to provide the benefits of the Covenant. God’s children are now equipped to be effective witnesses. We are ready for Shabuw’ah. The goal now is to increase the quality of the Harvest.

59As such, we are fulfilling Shabuw’ah as we speak and write – at this very moment. We have been engaged in cultivating the Shabuw’ah and Taruw’ah Qatsyr for the past 23 years and have less than two remaining to complete our initial mission at the time of this edit of Qatsyr ~ Harvests post Sukah in the early Fall of 2024. As inadequate as we may perceive ourselves – as was the case with Moseh 3,472 years ago – the Yisra’elites and Yahuwdym who are restored into fellowship with Yahowah on Yowm Kipurym | the Day of Reconciliations will be there in large part based upon our willingness to accurately and enthusiastically share the Mow’ed | Eternal Witness to the Appointed Meetings.

Having capitalized upon Pesach, Matsah, and Bikuwrym, we are devoted to a prosperous Shabuw’ah and Taruw’ah Harvest, all while encouraging Yisra’elites to attend the Family Reunion on Kipurym so that we can Sukah together. Therefore, the purpose of the Feast of Seven Shabats is to bring God’s Family Home and keep them out of harm’s way during the Time of Israel’s Troubles.

“And so then the priest (wa ha kohen – the one who performs as a minister to serve) should elevate and wave (nowph – should move while uplifting) the loaves of bread (lechem – the baked grain) of Firstborn Children (Bikuwrym – of the initial harvest gathered in of those with privileged inheritances) along with them (‘eth hem ‘al) as an uplifting wave offering (ha tanuwphah – on the move and ready to be elevated) before the presence of (la paneh) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).

Along with (‘al – before) the two (shanaym – the double portion of) lambs (kebes – male lambs or rams), they will be (hayah) set apart and purifying (qodesh – cleansing and special, uniquely dedicated) to approach (la – to move toward) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – 60existence and our ShaLoWM – restoration) in conjunction with the priest (la ha kohen – through this ministry).” (Qara’ / Called Out / Leviticus 23:20)

I am thrilled to see that Shabuw’ah is being defined as the process of lifting up the Bikuwrym | Firstborn Children of Pesach and Matsah to Yahowah. This not only means that Shabuw’ah is the way Home for the Covenant Family, it means that Dowd has done everything to make it possible. My job, therefore, as the Zarowa’s zarowa’ is to cultivate the seeds he has already sown. As the Voice of God calling His Children Home, I must only make introductions and point out the way. And equipped as I have been with the Seven Spirits of Yahowah, this mission is one I can accomplish as announced throughout the Towrah, Naby’, wa Mizmowr.

While it is true that Dowd fulfilled the first three Mow’edym – Pesach, Matsah, and Bikuwrym – and made the fourth – Shabuw’ah – possible, the Harvest of Standing Grain on Seven Sevens has not yet transpired. It is correctly positioned seven years before our returning Messiah and King fulfills the sixth and seventh Miqra’ey – those of Kipurym and Sukah – in year 6000 Yah. This realization means that Taruw’ah’s gleaning of Yahuwdym and Yisra’elites as ripe olives from the uppermost and cut-off branches, respectively, will be fulfilled just ten days before Yahowah’s Homecoming with His Son during the Day of Reconciliations.

Therefore, in terms of responsibility, in 33 CE, Dowd honored his commitment to fulfill Pesach and Matsah resulting in Bikuwrym, and by doing so, he became our Savior. And while his sacrifice made Shabuw’ah possible, the resulting Harvest of Standing Grain of Seven
Shabat, scheduled for the Shabat of May 22^nd, 2026, is being cultivated by Yada – the Basar, Qowl, Nakry, Choter, and Zarowa’. The primary responsibility for the final gleaning of Yisra’elites and Yahuwdym on the Shabat of September 23^rd, 2033 will fall upon the capable shoulders of the great prophet and satirical orator, ‘ElYah. 61It will be celebrated with the backdrop of a full solar eclipse.

Ten days thereafter, our Savior, the Firstborn Son of God, our Messiah and King, the ultimate Zarowa’ and Prophet, the Chosen One and Exemplar of both Yisra’el and the Beryth, will responsibly fulfill Kipurym – doing everything required of him. And while Dowd will remain in charge, His Father, our Father, Yahowah, is responsible for cleansing the planet and returning us to the conditions experienced in Gan ‘Eden on Sukah | Camping Out. And while He, as God, is actually responsible for all of this, He likes to share credit, which is why I have honored His wishes.

Should anyone wonder about Moseh, the great Liberator who brought us Yahowah’s Towrah | Guidance, he is beloved, greatly appreciated, and thoroughly respected. Should anyone question an interpretation of the Towrah, second only to Yahowah, Moseh is the ultimate source of education and enlightenment. He walked the walk and talked the talk better than anyone.

But let’s be clear – forevermore isn’t a democracy. Dowd is sovereign. It will not be religious, either. Fortunately, those who have defrauded humanity by robbing Dowd to legitimize counterfeits through Replacement Foolology will be no more. In Heaven, we will all respect our King because, without him, we wouldn’t be there.

So by way of summation, just as Pesach is part of Matsah, Shabuw’ah does not exist without Bikuwrym. The elevating wave offering of Firstborn Children is celebrated during the Promise of the Shabat because it is God’s Covenant Children who are being lifted up and who are on the move.

It is a special day, set apart from the ordinary flow of time, to enjoy being with our Heavenly Father. And in this regard, the priests are present to demonstrate Yahowah’s intent, which is for us to recognize that He has invited us 62to come Home.

While the secular and sectarian remain oblivious to Yahowah’s plan, it is not God’s fault. He has conveyed the words we need to read to follow His guidance Home. He gave His instructions voice, so should the Harvests be meager, it is humanity’s fault for not listening.

“And (wa) you should announce an invitation to meet (qara’ – you should issue a summons regarding this means to be called out, designating by name, while proclaiming and publishing, the information regarding this welcoming event) in association with (ba) this essential (‘etsem – substantive and foundational) day (ha yowm ha zeh).

It exists as (hayah – is was, is, and forever will be) a set-apart (qodesh – uniquely important, wholly uncommon, purifying and cleansing) Miqra’ | Invitation to be Called Out and Meet (Miqra’ – a summons to bring us together, then read and recite the written Word, proclaiming it publicly while gathering; from mah – to inquire about qara’ – being invited and summoned to meet, called out and welcomed, to read and recite) for you to approach (la ‘atem).” (Qara’ / Called Out / Leviticus 23:21 in part)

Yahowah has made this easy for us by explaining His terms. Miqra’ | Invitation to be Called Out and Meet is based upon the verb qara’ – invite and summon, call out and proclaim, read and recite, meet and welcome. God’s message is clear. It is religious men who have muddled it with their religious holidays and high holy days.

Yahowah has asked us to qara’ His “Invitations to Meet.” Those who “read” what God has to say are “called out” of this world and “welcomed” into His company. And for an added measure of clarity, Shabuw’ah, as a Miqra’, exists as a yowm which is qodesh | Set Apart and Special, Separated and Uncommon.

However, there is more to miqra’ than qara’. The “mi” prefix is from the Hebrew interrogatory my, which 63encourages us to ponder the implications of qara’. I would recommend doing so and then going to where His words lead – which is to Him.

Therefore, it was not by accident that the root of miqra’, qara’, was included in the same pronouncement. By using it, Yah is explaining the purpose of this essential day. Qara’ reminds us that we are being “invited into God’s presence, called out” of this world to be with Him. This is a “summons to meet” Yahowah during a grand Harvest of Covenant Members. In anticipation of its fulfillment, this is a time to “read and recite” the word of God. Qara’s inclusion within the title, Miqra’, reminds us that we are to “proclaim this announcement publicly” so that additional guests attend the Chag | Feast and benefit from the Qatsyr | Harvest.

There is a lot to celebrate and a great deal to share. And there is no better way to observe this day than to read and recite the Towrah as we invite the estranged to seek Yahowah and come Home.

And if ever a day was ‘etsem | essential and life-sustaining, it is this one. On Shabuw’ah, the Covenant’s children grow in importance and capability as they are withdrawn into God’s company. It is the occasion commemorating Yahowah’s desire to raise us as His children in His Home.

The Miqra’ of Shabuw’ah depicts the Spirit’s work in our lives as She is the one tasked with enabling our spiritual journey and transformation from matter to energy. And that is why we are asked not to do Her job…

“You should not endeavor to perform or accomplish (lo’ ‘asah – do not affect, produce, or institute) any of (kol) the work (‘abodah – labor and service, or the energy expended to provide the ministry or duties) of the Mala’kah | Spiritual Counselor (Mala’kah – of the Maternal Messenger and Heavenly Envoy).

This is an eternal (‘owlam – this is an everlasting) prescription for living (chuqah – clearly communicated 64and inscribed instruction to live life to its fullest and be cut into the relationship) in all your dwelling places and homes for all time (ba kol mowshab ‘atem) throughout your generations (la dowr ‘atem – within your family and lineage).” (Qara’ / Called Out / Leviticus 23:21)

Consistent with what we have discovered, throughout Shabuw’ah, the Ruwach Qodesh | Set-Apart Spirit, our Mala’kah | Spiritual Counselor, is working to make Beny Beryth | the Covenant’s Children better. She is raising us as Her own – enriching and enhancing, enlightening and empowering, Her Bikuwrym so that we are prepared to thrive in Yahowah’s presence. She can accomplish what no man can achieve. What She began with Dowd, She will complete with every child of the Covenant.

The Festival and Harvest of Seven Sevens is an appointment with God which is to be observed and proclaimed forever, throughout time, no matter where we live. It is a prescription for living, etched in stone to cut us into the Covenant. And since Yahowah had so much to say about the Miqra’ of Shabuw’ah, let’s review His instructions, this time uninterrupted by my explanations and commentary. God begins…

“Then you should take this written communication into account, focusing on the written content of the book so that you can proclaim and explain (wa saphar) on your behalf (la ‘atem) the means to (min) contemplate the consequence of wavering or delaying, and as a result, being left behind (machorath) on the Shabat and during this week (ha shabat).

From the day (min yowm) that you arrive (bow’ ‘atah) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah) of the perfected (tamym), there will be (hayah) seven weeks (sheba’ shabatowt). (Qara’ 23:15)

Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony 65(‘ad) to (min) consider the ramifications of hesitating, equivocating or vacillating (machorath) during the week and unto the seventh Shabat (ha shabat ha shaby’iy).

You can explain the written accounting (saphar / sepher) of fifty (chamishym) days (yowmym). So therefore (wa), with the renewing and restoring (chadash) gift of the sacrificial offering (minchah), you can approach and present yourself to (qarab la) Yahowah (Yahowah). (Qara’ 23:16)

You all should come bringing (bow’) out of (min) your homes (mowshab ‘atem) two life-altering (shanaym) loaves of bread (lechem) as an ascending wave offering (tanuwphah), a double portion (shanaym) for a tenfold enrichment and empowerment (‘isharown).

They should be comprised of (hayah) fine flour (soleth) baked (‘aphah) with yeast (chamets) for Firstborn Children (Bikuwrym) to approach (la) Yahowah (YaHoWaH). (Qara’ 23:17)

You should come as close as possible (qarab), taking responsibility above and beyond (‘al) the loaves of bread, attacking the problem by dining (ha lechem) with seven, conveying the promise of (sheba’) being perfected, becoming unblemished and innocent (tamym), as children (beny) by way of the lambs (kebes) each year as the means to renewal (shanah), and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par), a young male (ben) in the morning to encourage being perceptive and discerning, considering the available information to respond appropriately (ha baqar / boqer), and two transformative (wa shanaym) rams representing the upright pillar and doorway, even the leader of the flock (‘ayil).

They will exist as (hayah) a means to become acceptable and to ascend (‘olah) to (la) Yahowah (). Their gift (wa minchah hem) is offered freely and is poured out on their behalf (nasak hem) by the 66feminine manifestation of the fiery light (‘isheh), a uniquely welcoming and pleasing spirit of acceptance (reyach), reconciling the relationship (nychowach) to approach (la) Yahowah (Yahowah). (Qara’ 23:18)

You should prepare and provide (wa ‘asah) just one, a singular (‘echad) satyr or scapegoat to depict demon-possessed beings to be overcome to prevail (sa’yr ‘ez) for going astray, for having missed the way and being wrong (la chata’ah), and two (shanaym) lambs (kebes), sons (ben) a year-old for renewal each year (shanah), serving as a sacrificial offering and for consumption during the feast (zebach) to reconcile the relationship, completely finishing what was required to repay the debt and make amends, reestablishing rapport (shelem). (Qara’ 23:19)

And so, then the priest (wa ha kohen) should elevate and wave (nowph) the bread (lechem) of Firstborn Children (Bikuwrym) along with them (‘eth hem ‘al) as an uplifting wave offering (ha tanuwphah) before the presence of (la paneh) Yahowah (Yahowah).

Along with (‘al) the two (shanaym) lambs (kebes), they will be (hayah) set apart and purifying (qodesh) to approach (la) Yahowah (Yahowah) in conjunction with the priest (la ha kohen). (Qara’ 23:20)

And (wa) you should announce an invitation to meet along with a welcoming opportunity to announce what you read (qara’) in association with (ba) this essential (‘etsem) day (ha yowm ha zeh).

It exists as (hayah) a set-apart (qodesh) Miqra’ | Invitation to be Called Out and Meet and Proclaim the Word (Miqra’) for you to approach (la ‘atem).

You should not endeavor to perform or accomplish (lo’ ‘asah) any of (kol) the work, service, or duties (‘abodah) of the Mala’kah | Spiritual Counselor and Maternal Messenger (Mala’kah).

This is an eternal (‘owlam) prescription for living, 67a clearly communicated and inscribed instruction to live life to its fullest and be cut into the relationship (chuqah) in all your dwelling places and homes for all time (ba kol mowshab ‘atem) throughout your generations (la dowr ‘atem).” (Qara’ / Called Out / Leviticus 23:21)



There is a unique aspect of this Chag | Festival Feast, Miqra’ | Invitation to be Called Out and Meet, and Qatsyr | Harvest which was only hinted at in the Qara’ / Called Out / Leviticus 23 presentation. But since Moseh expounded upon the purpose of the Miqra’, affirming the all-inclusive nature of Seven Sevens in Dabarym / Words / Deuteronomy, let’s turn to it now and examine the connection between the promise and its impending fulfillment.

In context, this instruction is part of Moseh’s presentation and explanation of Pesach, Matsah, and Bikuwrym as they lead to Shabuw’ah…

“Be observant, closely examining and carefully considering (shamar) Passover (Pesach – continuing to move in a straightforward fashion while removing all confrontational obstacles) to approach (la) Yahowah (Yahowah), your God (‘elohym ‘atah), engaging in and acting upon (wa ‘asah – celebrating and profiting from) it in association with (‘eth) the month (chodesh) of ‘Abyb (ha ‘Abyb – the first month of the year at the beginning of spring when the grain of the barley plant is in the ear and yet still green and growing [in practical terms: the renewing moon closest to the Spring equinox each year]).

Indeed (ky), in (ba) the time of renewal (chodesh) of ‘Abyb (ha ‘Abyb), Yahowah (), your God (‘elohym ‘atah), brought you out, rescuing and removing you (yatsa’ ‘atah – descended and extended Himself, came 68forth to serve you, withdrawing you) from (min) the Crucibles of Religious and Political Oppression (Mitsraym) during a time of great darkness (laylah – at night). (Dabarym / Words / Deuteronomy 16:1)

Prepare the sacrificial offering so that it is ready for consumption (zabach) of Pesach | Passover to approach (la) Yahowah (YaHoWaH), your God (‘elohym ‘atah), from the flock of sheep and with the lamb serving as a sign (tso’n) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer), in the home to take a stand and gain perspective (ba ha maqowm) and to reveal the benefits of the relationship which (‘asher) is preferred and chosen by (bachar) Yahowah (YaHoWaH) such that (la) His name (shem huw’) will live and abide (shakan) there (sham). (Dabarym 16:2)

You should not eat it in association with (lo’ ‘akal ‘al) yeasted bread (chamets – that which has become soured and embittered, cruel and ruthless, by the oppressive nature of this fungus). For seven (sheba’) days (yowmym), you should consistently consume (‘akal) it with (‘al huw’) matsah | unyeasted bread (matsah – flatbread without the culture of yeast, becoming uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion). It is the bread (lechem) of affliction and oppression, of persecution and harassment, and being forced to bow to religious subjugation (‘ony).

For indeed (ky), you were brought out and taken away, withdrawn and removed (yatsa’) from (min) the realm (‘erets) of the religious and political oppression (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty where slaves were confined and restricted by political persecution, besieged and assaulted as if shut up inside a concentration camp) with 69(ba) a sense of great urgency (chiphazown – the imperative to act quickly in anxious anticipation with some apprehension regarding the consequence of inaction; from chaphaz and own – to appreciate the sense of urgency and need to act immediately concerning the alarming situation).

In response to this (lama’an – based upon receiving this answer and with regard to the intent of this witness and account), you should always remember to proclaim this (zakar ‘eth) all (kol) the days (yowmym) of your lives (chay ‘atah), that on this (‘eth) day (‘eth yowm), you were brought out of and withdrawn from (yatsa’ ‘atah min) the land (‘erets) of the Crucibles of Oppression (Mitsraym). (Dabarym 16:3)

Yeast (sa’or – the fungus and fermenting agent; from sha’ar – to be the residue left behind) shall not be seen (lo’ ra’ah) throughout (la ba kol) your territory (gebuwl ‘atah) for seven (sheba’ – representing the oath and promise of) days (yowmym).

And regarding (wa min) the flesh of the body (ha basar – the corporeal manifestation of a physical-biological being) which, beneficially as a result of the relationship (‘asher), has been endowed as an ongoing gift as part of the sacrificial offering (zabach) during the evening (ba ha ‘ereb) of the first and foremost day (ba ha yowm ha ri’shown), it shall not remain overnight (lo’ lyn) until morning (la ha boqer). (Dabarym 16:4)

You will continually fail to actually understand and effectively experience (lo’ yakol – you will not prevail in grasping the meaning and implications of) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach – the endowment derived from the preparation and present; from zabad – the bestowing of a gift and the endowment of a present) of Pesach | Passover (ha Pesach – of sparing and providing immunity while protecting and making invulnerable while continuing to move in a straightforward fashion while removing all confrontational obstacles) within the context of one of (ba ‘echad) your interpretations and reasoning (sha’ar 70‘atah – your thinking, calculations, and estimations regarding additional assemblies) which, to show the way to the benefits of the relationship (‘asher), Yahowah (), your God (‘elohym ‘atah), is placing before you as a gift to approach (nathan la ‘atah). (Dabarym 16:5)

Nevertheless, instead (ky ‘im) it is unto the place to reside and take a stand (‘el ha maqowm) where, to show the way to the benefits of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), prefers and has chosen (bachar) for (la) His name (shem huw’) to abide and remain (la sakan).

There is where you shall consistently offer the sacrifice (sham shem zabach – behold and pay attention to the name associated with the gift of the sacrificial offering) associated with (‘eth) Pesach (Pesach – Passover) in (ba) the evening (‘ereb) as (ka) the sun (shemesh) goes down (bow), at the appointed meeting and designated time (mow’ed) you were brought out (yatsa’) of (min) Mitsraym (mitsraym – serving as a metaphor for societal religious, political, military, and economic oppression and troubles of all kinds). (Dabarym 16:6)

You should cook (wa bashal) and eat it (wa ‘akal) within (ba) the place (ha maqowm – the site, location, area, home, and dwelling; from mah – to question the who, what, where, why, when, and how of quwm – rising to take a stand, to be established and empowered) which, to show the way to the benefits of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), chooses (bachar) concerning it and with Him (ba huw’).

And you should turn to face Him (wa panah – you should be prepared and ready after changing your direction in life to look upon His face and enter His presence, appearing before Him) in (ba) the morning to encourage being perceptive and discerning, seeking to find and consider the available information which is available and then respond appropriately (ha baqar / boqer – seeking to grow and be fruitful as the sun rises, especially 71thoughtful in the dawn’s early light).

Then go (wa halak – then travel, journey through life, conduct yourself, and walk, following along) to (la) your brilliant dwelling and home, your brightly shining encampment and household (‘ohel ‘atah). (Dabarym 16:7)

Six (shesh – to be bleached white) days (yowmym) you should actually and consistently consume (‘akal) matsah | unyeasted bread (matsah – flatbread without the culture of yeast to become uncontentious by eliminating conflict and dispute).

And (wa) on (ba) the seventh (ha sheba’ – to take an oath and make a promise) day (ha yowm) come together for a celebration (‘atsarah) to approach (la) Yahowah (Yahowah), your God (‘elohym ‘atah).

There is no reason to do (lo’ ‘asah) the service of the Mala’kah | Maternal Messenger and Spiritual Counselor (Mala’kah).” (Dabarym 16:8)

Now that we have regained our footing, this is what appears next…

“You should consistently recount the written documentation communicated on how to relate to (saphar / sepher – you should narrate and enumerate the words in the book and quantify, explain, and inform about them in writing regarding the record of) seven (sheba’ – the promise of) Shabuw’ah | Sevens, and thus weeks as the Promise of the Shabat (Shabuwa’ – seven days as a binding oath), as it pertains to you (la ‘atah) beginning from (min chalal – initiating the process of penetrating with a sharp object from) bringing a sickle, the implement for liberating, separating, gathering, and harvesting (chermesh – reaping hook; from charam – to devote and dedicate that which is split apart and separated) unto (ba) ha Qamah | the Standing Grain (ha Qamah – that which is upright and firmly rooted; from quwm – to stand upright and rise, to be ratified, confirmed, and established, then raised).

72Begin (chalal – initiate the process, cutting to the chase, and penetrate to the heart of the matter) to recount the written word regarding (la saphar / sepher – to narrate and enumerate the inscribed message in the book and quantify, explain, and inform about this accounting in writing, communicating how to relate to) Seven Promises and Shabats (sheba’ Shabuwa’ – seven weeks).” (Dabarym / Words / Deuteronomy 16:9)

Our attention should always be focused on the written Word of our God – reading His Towrah wa Naby’. It is where we will find the answer to every important question.

This is a direct attack against the Talmud, the “Oral Torah” of rabbinic Judaism. Yahowah communicates in writing and He wants us to read what He has had written for our benefit. The notions of an “Oral Torah” and of the Talmudic rabbinical arguments being “Torah” are as unGodly as are the New Testament, Zohar, and Quran. Should you be reading this as a Jew, your first step toward God will be to step away from rabbinic literature.

Counting is part of the process, but relating to what we are enumerating is more important still. And in this case, Yahowah wants us to explain the reasons behind His choice of seven sevens. So, beyond the fact that sheba’ includes God’s promise, here are my conclusions…

There were six days of creation, and then on the seventh, Yahowah reflected upon and blessed what He had achieved. Mankind’s experience outside of the Gan ‘Eden will last six thousand years before we are allowed to return to the Garden and enjoy it during the seventh millennium. We are invited to walk to God along the six steps He has provided so that we can celebrate our relationship during the seventh. The universe is six-dimensional, with the three dimensions of space plus time, separation, and attraction, with its Creator living in the seventh. Humankind, conceived in God’s image on the sixth day as a carbon-based lifeform with the atomic number of six, in addition to Yahowah, who is one, is the perfect result. And lastly, this final Witness to the Mow’edym and Dowd’s role 73fulfilling them is a result of Yahowah’s Seven Spirits enabling the Choter to compose this Nes | Sign and Banner.

These things known, saphar | recounting and enumerating Yahowah’s written testimony through His naby’ | prophets is essential to our wellbeing. This is why we have delineated the dates for everything important to Yahowah and to ourselves has been or will be fulfilled. We have provided a comprehensive timeline of events, from being ousted from the Garden to our return. And we have boldly announced to the day when Shabuw’ah, Taruw’ah, Kipurym, and Sukah will come to pass as promised. Yahowah provided this information throughout His prophets and we have enumerated it for you so that no one is left unaware.

By starting the countdown to our observance of Shabuw’ah keyed off of the Bikuwrym Ingathering, we discover that the Shabuw’ah Harvest isn’t an isolated affair. The path to God is straightforward, one step following another. The seven Miqra’ey work in harmony as a cohesive whole, accomplishing a singular purpose.

And in this regard, the initial two Mow’edym | Eternal Witnesses to the Restoring Testimony – Pesach and Matsah – prepare us for the three Qatsyr | Harvests which follow – Bikuwrym, Shabuw’ah, and Taruw’ah – harvests of barley, varieties of wheat, and olives. They lead to the final two Miqra’ey | Invitations to be Called Out and Meet– Kipurym and Sukah – where we capitalize upon what Father and Son have achieved and are offering.

The secret to understanding sheba’ and its derivative, shabuwa’, is that, in addition to meaning “seven,” they convey “to make a binding promise and solemn oath.” With the Miqra’ey, Yahowah is making the following commitment: “If you follow My seven-step plan you will return to ‘Eden to camp out with Me.”

There is an interesting play on words in this presentation of Sheba’ Shabuw’ah – the only Miqra’ where sin’s symbols are included. Cognizant of our revolt against 74Yahowah, we find chalal, whose primary meaning is not “to begin” but instead “to defile, profane, pollute, treat with contempt, desecrate, and dishonor so as to achieve a lower status and diminished state.” Along these lines, chalal also means “to be seen as impure, to be in violation of the agreement, and for the proud to be degraded for having done something which is reprehensible.”

Qamah, translated as “Standing Grain,” represents mature human souls – Covenant Family – who “are upright, firmly rooted, and prepared for the harvest.” As a result of the chermesh, they “will be liberated and separated, gathered in and harvested.” Through the Mow’ed, those “quwm – standing before God will rise, ratified, confirmed, and established.” A chermesh is a “sickle,” which is a “reaping hook,” an “implement used to “separate and gather in a harvest of standing grain.” And separating “grain” from the chaff is Yahowah’s preferred metaphor for withdrawing His Children’s souls from the world while leaving everything but the valued kernel behind.

Since chermesh qamah is symbolic of the Firstborn Children, the duration of time from Bikuwrym to Shabuw’ah is seven weeks. Since it is also seven sevens from the day after Matsah, we transition from UnYeasted Bread to Firstborn Children without pause or interruption.

In this next statement, Yahowah tells us that one way to acknowledge His charity is to show some ourselves. Yet, He wants it to be our choice and voluntary.

“Then (wa) you should act upon and engage in (‘asah – you should attend to and celebrate, participating in at this time (qal perfect)) the Festival Feast (Chag – the Celebration and Party) of Shabuw’ah (Shabuw’ah – of Sevens, Shabats, Weeks, and Promises) to approach (la) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), with a solvent (misah – an appropriately affordable portion; from masas – 75an ultimately insignificant and essentially worthless, all but invisible and dissolvable), voluntary offering of one’s initiative (nadabah – freewill contribution and noncompulsory donation demonstrating one’s own inclinations, doing so voluntarily and readily out of abundance; from nadab – willingly) of your hand (yad ‘atah – through your influence and possessions), which, to demonstrate the way to benefit from the relationship (‘asher – which to show the proper path to travel to get the most out of life), you can actually and consistently give (nathan – you are able to genuinely bestow and continually offer (qal imperfect)) when compared to (ka – according to, relative to, and consistent with) how in this relationship (‘asher – through the path to garner the greatest satisfaction) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God), your God (‘elohym ‘atah), continues to bless and adore you (barak ‘atah – kneels down and favors you, uplifting you while bequeathing you with greatness (piel imperfect – we receive the benefits on an ongoing basis)).” (Dabarym / Words / Deuteronomy 16:10)

God has said it so many times it bears repeating – we must ‘asah | engage if we want to profit from the Miqra’ey. When it comes to the Beryth, our actions determine whether we are considered participants.

As is the case with UnYeasted Bread, Seven Sevens is a Chag | Celebration of the relationship. It is our opportunity to approach Yahowah.

In the midst of this transition from God doing everything for us, with our only responsibility being to respond to what He is offering, we see the first hint of us being able to contribute to the relationship. To be sure, very little is being asked of us, something so misah that it is appropriate and affordable, even perceived to be insignificant when compared to the greater good. Misah is “soluble, dissolving into” all God has poured into this 76relationship, to the point of “vanishing and becoming invisible.”

This suggests that our contributions, when combined with God’s barak | blessings, reveal Yahowah’s love. We become a window through which Yahowah can be perceived doing infinitely more for us than we could possibly do for Him. That notwithstanding, God is thrilled when we contribute to His Family, making an effort to cultivate these harvests while properly crediting Dowd for all he has done.

As is the case with any “invitation” offered under the auspices of freewill, the recipient has the option to accept it, ignore it, or reject it. And that is why “‘asah – engage and act” was scribed in the consecutive form which conveys volition. There are numerous things we need to “‘asah – do” to participate in the Covenant and approach God, but there is no compulsion. No one is forcing us or commanding us to act upon Yahowah’s guidance. These are requests, not demands. There is no penalty associated with ignoring any of them. But there is a tremendous reward for those who respond to all of them.

So, there is a consequence, both of accepting and rejecting the conditions of the Covenant and these Invitations to be Called Out and Meet. Those who engage and walk to Yahowah along the path He has provided will live forever as His children in His home. And those who decline these invitations out of apathy or antipathy will not.

Never forget that God’s purpose is not to save us but, instead, to adopt us, enable us, and enjoy our company. Yahowah wants to be our Father, raising us as His children and helping us grow. His goal is to develop a family-oriented relationship – the Beryth | Covenant. This seven-step path to His home makes that possible in conjunction with the Covenant’s requirements. And as is the case with all meaningful, loving, and caring relationships, each party must engage and participate for the union to have merit.

Shabuw’ah is a “Chag – Celebration, a Festival, and a 77Feast.” Seven Shabat is a “party” where we are offered the opportunity to “enjoy” our relationship with God. It is a time for good friends to gather and share, to eat and drink, to dance and sing, to laugh and smile. Everything Yah has said and done has been designed to achieve this wonderful state of affairs.

There are scores of acceptable ways to translate the preposition la. The simplest of these is to render it “to approach and draw near” since it speaks of “a spatial movement toward a goal.” In addition, la can be translated as “unto, among, in order to, so that, by, concerning, on behalf of, according to,” and even “for.” And yet, there is no reason to use the twelfth definition of la, “for,” when the primary connotation, “to approach and draw near,” makes more sense. Therefore, these instructions, like most everything associated with the Miqra’ey, are designed to prepare us to “la – to approach” Yahowah and be near God. The means to this result is a Qatsyr Qamah | Harvest of Standing Grain.

This known, our good deeds will not save us. But that does not mean that we shouldn’t strive to reflect our Creator’s nature and be charitable. You cannot go wrong following Yahowah’s guidance or example.

This “freewill offering” is predicated upon past – not future – blessings from God. In this context, it is directly associated with Yahowah’s “‘isarown – tenfold enrichment and empowerment” of His people on this day. After all, Yahowah just said that our voluntary offering, while relatively insignificant, and soluble within the whole, should be compared to His blessings – two of which are to enrich and empower us.

Almost all religions promote sacrifices which, in essence, “bribe” their deity, either to appease him or encourage their god to “bless” future harvests. There is none of that in Yahowah’s presentation. God’s blessings of a prolonged life, perfection, adoption, enrichment, empowerment, and access to Him in Heaven cannot be purchased.

78The Towrah’s presentation of the Yowbel, or Redemptive Years of Yah’s Lamb, is found in the 25^th chapter of Qara’, just two chapters removed from the Qara’ presentation of the Miqra’ey. This proximity suggests that they are related, just as the preceding statement in Dabarym serves to tie Shabuw’ah and the Yowbel together. Both are about eliminating debts, setting people free regardless of their obligations, and coming home. The connection is greater than just the pattern of Seven Sevens.

There is yet another relevant consideration. Our freewill offering is to be “ka – similar, comparable, and related to” the way Yahowah has blessed us. So, since this was written to God’s children, we should review the gifts Yahowah has given us to determine which of these we can reciprocate in return. Fortunately, with the benefits of Shabuw’ah added to the gifts associated with Pesach, Matsah, and Bikuwrym, the Miqra’ey’s offerings now exceed those of the Beryth | Covenant.

Yahowah has made us immortal which, while great, is not something we can reciprocate. It’s not like we are in a position to say, “Here, God, is one of my days. Take it and add it to one of your own.”

God, working with His Son, made it possible for us to be perfected. But since Yahowah already is what He is offering to do for us, we surely aren’t being asked to exonerate Him. Although, since God’s idea of perfection is “man in addition to God (6 + 1 = 7),” there may be something we can do in this regard.

The Almighty has adopted us into His Family, making us His spiritual children. So, since Yahowah is our Father and since He is already Spirit, our only meaningful way to make a contribution here would be to join Him and participate in His Covenant.

God has empowered us, making us greater than we are. So, since power flows from Him to us, it would be counterproductive to contravene this process. Besides, 79there is nothing we can do, much less offer, which would make Yah more powerful than He already is.

Yahowah has enriched us, and we can enrich Him. This is something that works on both sides of the family equation. You see, just as a father enriches his children with his love, guidance, food, shelter, influence, and support, thereby helping his children grow; children can enrich parents through the experiences they share. By observing our Heavenly Father’s Towrah Guidance, we bring great joy to God, just as a son does when he follows in his father’s footsteps. Dowd | David is a perfect example. His affinity for the Towrah, his devotion to learning what it teaches, and his enthusiastic response to what God was offering won Yah’s heart, making Dowd the most loved of men. And no one was more devoted to his Father’s business or spoke more adroitly for Him.

When we are wondering what small thing we can offer God that reflects what He has done for us, especially on this day, on Seven Shabats, bringing a copy of the Towrah to read and consider would be a great start. As is the case with most relationships, when we show genuine respect for the interests of those we love, their love for us grows.

In the next statement, we are reminded that Yahowah wants to celebrate with us, and the more the merrier. The Festival Feast of Seven Shabats is a gala for all who want to “rejoice and be glad” – a homecoming that includes men and women, rich and poor, young and old, Yahuwdym and Gowym, common workers and Lowy mediators, the fatherless and the forsaken, those who have settled down and those who are just passing through.

“You can genuinely rejoice and be glad (wa samach – you can express joy and happiness) in the presence of (la paneh – before the appearance of) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), you (‘atah), and your sons and daughters (wa ben ‘atah wa bath ‘atah), your male 80and female servants (wa ‘ebed ‘atah wa ‘amah ‘atah), the Lowy (wa ha Lowy – the uniters who join us together), those who, to benefit from the relationship, are in your communities (‘asher ba sha’ar ‘atah – within your gates, cities, and assemblies), those of different ethnicities and cultures (wa ha ger – foreigners from different racial, geographic, and national groups, the sojourner), the orphan and those who are lonely (wa ha yathowm – the fatherless and isolated) and the widow (wa ha ‘almanah – the forsaken whose spouses have passed away) wanting to be led such that she is on the correct path (‘asher) in your midst (ba qereb ‘atah), standing up at the place (ba ha maqowm – being upright at the home) which, to show the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), chooses (bachar – selects, desires, and decides) for His personal and proper name (shem huw’ sham – His designation and reputation) to dwell and reside (la shakan – to abide and inhabit, to settle in, camp out, and call home).” (Dabarym / Words / Deuteronomy 16:11)

Throughout the ages, men and women, through compulsion or choice, have come to fear and worship their god. By contrast, Yahowah’s inclination is to celebrate a mutually enjoyable relationship. Man has long stressed about being saved, and yet, God’s preference is to relax and enjoy our company. I rather like Yahowah’s approach.

Speaking of most people, they plead with the God whose name and preferences they do not know, expecting that He will acquiesce to their desires. That is particularly pathetic because Yahowah introduced Himself to us and shared His intent.

There are many places of Yahowah’s choosing, and they are all related. With ‘Adam, it was ‘Eden. With Noach, it was the Ark. With ‘Abraham, it was the Promised Land. During the Yatsa’ | Exodus, it was the Tabernacle. With Dowd, it became Yaruwshalaim. With Shalomoh | 81Solomon, it was the Temple. As a place, it is Mowryah and Tsyown, Yaruwshalaim, Yahuwdah, and Yisra’el. But more than this, Yahowah’s name belongs in His Towrah, among His Naby’, within His Beryth, throughout His Miqra’ey, and inside His ‘Am | Family, including Yahuwdym. When we are in one of these places, mentally or physically, we are in the midst of the place Yahowah has chosen for His name to reside and remain.

I find it particularly poignant that the passage culminates with a reference to “standing up at the place where Yahowah, your God, chooses.” Father and Son stood up for us on Mount Mowryah, ultimately enabling us to stand with them – camping out together for all time.

Also notice that Yahowah introduced the all-inclusive nature of this party with the phrase “rejoice and be glad.” God’s preference is to be around happy people, not curmudgeons. I suspect that there is a little sign somewhere on those pearly gates: Please – No Sourpusses. The only disability for which there is no cure is a bad attitude. And eternity is a long time to endure a brood of killjoys.

Apart from the persistent Islamic persecution of Christians and Jews, there are not many slaves currently in Egypt, although there are some 50 million worldwide. And yet, this message is universal because, at one time or another, most of us have had our liberty constrained. Therefore, in the midst of the celebration, Yahowah would have us be mindful of what He has done to engender our freedom.

“Remember (zakar – be mindful at this moment (qal perfect)) that indeed (ky) you once existed as (hayah – you were) a slave (‘ebed – one who worked and served at the command of another) in Mitsraym | the Crucibles of Political and Religious Oppression (ba Mitsraym – within the cauldrons of cruel persecution where the 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, 82assaulted and shut up in the likes of a concentration camp by those showing great hostility).

Be observant (shamar – be focused at this time, aware, careful, and considerate) and act upon (wa ‘asah ‘eth – engage in and profit from, energetically participating in) these prescribed inscriptions for living (‘eth ha choqym ha ‘eleh – these clearly communicated written instructions regarding being cut into the relationship).” (Dabarym / Words / Deuteronomy 16:12)

The Mow’ed Miqra’ey are “clearly communicated written prescriptions for living.” We should “shamar – observe them, closely examining and carefully considering them” and then “‘asah – act upon” what God has “choqym – inscribed and prescribed.” This approach will lead us away from mitsraym and to shamaym.

The Miqra’ey are not to be replaced by ceremonies and rituals conceived by man. Those who observe Easter and Christmas, Rosh Hashanah and Hanukkah, All-Hallow’s Eve and St. Valentine’s Day, Ashura Day and Ramadan, the Solstice or May Day, or any other manmade poligious (political/religious) scheme contribute to the deception and add to the fog which separates mankind from God.

Rabbis, who are typically misogynists and racists, are uncomfortable with the all-inclusive nature of Shabuw’ah. They are about separating men and women, Jews and Gentiles, the religious from the secular. Bringing everyone together on equal footing while acknowledging Yahowah’s name is the antithesis of what they desire.

Therefore, they ignore everything that Yahowah instructed regarding Shabuw’ah and replace it with the claim that it commemorates the time when Moseh received the Towrah on Mount Horeb. And while that is subject to some speculation, and even though I suspect that it is true, it misses the point. If we want to enjoy Yahowah’s company, we must zakar, shamar, and ‘asah what He revealed. Moreover, other than to dress it up, fondle it, parade it around, and kiss the Towrah like some kind of 83whore, the Hasidics are married to their Talmud, not Yahowah’s Towrah.

It is worth noting that some Christian denominations acknowledge Shabuw’ah – the only Miqra’ so honored. Unfortunately, they do not know its proper name, or the significance of that title, and they celebrate it on the wrong day, choosing the counterfeits of “Pentecost” or “Whitsun,” instead. And they attribute it to the birth of their church, rather than celebrating a relationship with Yahowah. They put it in the past when it will be fulfilled in our future.

None of Shabuw’ah’s redemptive metaphors or prophetic insights are conveyed to their congregations. For them, it is all about the beginning of the “Church Age,” and of them replacing Jews as God’s instruments. No thought is ever given to this being the fourth stride toward living with God, or that it is the midpoint in Yahowah’s seven-step plan of reconciliation – the first and final three steps along the way they completely reject. They even fail to see how Seven Shabats serves as a central plank in the unfolding of God’s redemptive timeline, providing the very framework of Yahowah’s schedule.

Our preference should always be to listen to Yah…

“You should consistently recount the written documentation on how to relate to (saphar / sepher) seven sevens, and thus to the promises of seven (sheba’ shabuwa’), as it pertains to you (la ‘atah) beginning from (min chalal) bringing a sickle, the implement for liberating, separating, gathering, and harvesting (chermesh) unto (ba) the standing grain, that which is upright and firmly rooted, ratified, confirmed, and established (ha qamah).

Begin by initiating the process (chalal) to recount the written word regarding (la saphar / sepher) seven sevens (sheba’ shabuwa’). (Dabarym 16:9)

Then (wa) you should act upon and engage in (‘asah) the Festival Feast (Chag) of Shabuw’ah | of 84Sevens, Shabats, and Promises (Shabuw’ah) to approach (la) Yahowah (), your God (‘elohym ‘atah), with a solvent, appropriate, and affordable (misah) voluntary offering of one’s initiative (nadabah) of your hand (yad ‘atah), which, to demonstrate the way to benefit from the relationship (‘asher), you can actually give (nathan) when compared to (ka) how in this relationship (‘asher) Yahowah (Yahowah), your God (‘elohym ‘atah), continues to bless and adore you (barak ‘atah). (Dabarym 16:10)

You can genuinely rejoice and be glad (wa samach) in the presence of (la paneh) Yahowah (Yahowah), your God (‘elohym ‘atah), you (‘atah), and your sons and daughters (wa ben ‘atah wa bath ‘atah), your male and female servants (wa ‘ebed ‘atah wa ‘amah ‘atah), the Lowy (wa ha Lowy), those who, to benefit from the relationship, are in your communities (‘asher ba sha’ar ‘atah), those of different ethnicities and cultures (wa ha ger), the orphan and those who are lonely (wa ha yathowm) and the widow and the forsaken (wa ha ‘almanah) wanting to be led such that she is on the correct path (‘asher) in your midst (ba qereb ‘atah), standing up at the place (ba ha maqowm) which, to show the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), chooses (bachar) for His personal and proper name (shem huw’ sham) to dwell and reside (la shakan). (Dabarym 16:11)

Remember (zakar) that (ky) you once existed as (hayah) a slave (‘ebed) in Mitsraym | the Crucibles of Political and Religious Oppression (ba Mitsraym).

Be observant (shamar) and act upon (wa ‘asah ‘eth) these prescribed inscriptions for living (‘eth ha choqym ha ‘eleh).” (Dabarym / Words / Deuteronomy 16:12)

Shabuw’ah is Yahowah’s nathan | gift to the Covenant 85Family. As an opportunity, it comes highly recommended.

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