70Yada Yahowah

Qatsyr

…Harvests

 

2

Shabuw’ah | Seven Sevens

 

Celebrating the Shabat…

Considering how little attention Jews afford Shabuw’ah, Yahowah has a great deal to say about it. Pesach is thoroughly explained prior to the Yatsa’ in Shemowth / Exodus. The presentation of Matsah in Qara’ | Leviticus is rich in information and detail. And while not much is said about Bikuwrym, that all changes with Shabuw’ah. Based upon the words He has devoted to it, the Promise of Seven is important to God and to our relationship with Him.

Back in the Bikuwrym chapter of the Miqra’ey volume of Yada Yahowah, we listened to God speak of His Miqra’ey as a cohesive whole, played out in three acts. So, to establish the proper context for what follows, and by way of review, remember that God said:

“Six years (wa shesh shanah) you should sow (zera’) your land (‘eth ‘erets ‘atah) and gather in (wa ‘asaph) the produce (‘eth tabuw’ah) thereof (hy’). (Shemowth 23:10)

But on the seventh (wa ha shaby’iy), you should allow it to fall and lie fallow, freeing it (shamat hy’), scattering and dispersing, it for the purpose of future renewal (wa natash hy), so those in need who are willing to capitalize upon the opportunity and take responsibility (‘ebyown) among your people (wa ‘am ‘atah) may eat and be nourished (wa ‘akal).

71Moreover (wa), leave the remainder (yether) so that other living creatures (chayah) of the open fields and countryside (sadeh) may feed on it (‘akal hem). Do the same (‘asah ken) with your vineyards and olive groves (la kerem ‘atah la zayth ‘atah). (Shemowth 23:11)

Six days (shesh yowm) you should engage and do (‘asah) your work, accomplishing whatever you prefer (ma’aseh ‘atah), and on the seventh, the day of promise (wa ba ha yowm ha shaby’iy), you should celebrate the Shabat, actively engaging in the promise of seven (shabath) so that (la ma’an) those tasked with carrying your burdens and your means of production (suwr ‘atah wa chamowr ‘atah) may have a break, becoming spiritually refreshed and restored (nuwach).

Then the children of your workers (ben ‘amah ‘atah) and visitors from different cultures and ethnicities without the inherited rights (wa ha ger) may take a breather and be refreshed (napash). (Shemowth 23:12)

In all things (wa ba kol) that benefit the relationship which (‘asher) I have shared (‘amar) with you (‘el ‘atem), be observant (shamar). Therefore, do not bring to mind by proclaiming in a memorable way (wa lo’ zakar) the names (shem) of other (‘acher) gods (‘elohym); neither let them be heard (lo’ shama’) from your mouth (‘al peh ‘atah). (Shemowth 23:13)

Three (shalowsh) times you should be on your feet (regal) during the Festival Feasts (chagag) to approach Me (la ‘any) each year (ba ha shanah). (Shemowth 23:14)

The Chag | Celebration (Chag) of Matsah | UnYeasted Bread (ha Matsah) you should observe, closely examine and carefully consider (shamar).

72Seven days (sheba’ yowm) you should actually and consistently eat bread without the embittering fungus and contentious nature of yeast (matsah).

Do so in a manner consistent with the way to receive the benefits of the relationship which (ka ‘asher) I have instructed you (tsawah ‘atah), approaching during the Eternal Witness of the Appointed Meeting (la Mow’ed) in the month (chodesh) of ‘Abyb, the first month of the year during the beginning of Spring when barley is still green and growing (ha ‘Abyb).

Indeed (ky), in it (ba huw’) you were removed and came forth, delivered and withdrawn (yatsa’), from (min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym).

Therefore, no one should appear before Me (wa lo’ ra’ah paneh ‘any) without a reason or cause, without what is expected based upon what has been fulfilled (reyqam). (Shemowth / Exodus 23:15)

You should observe (shamar) the Festival Feast (Chag) of the harvest, reaping what was sown and is ready to be gathered in (ha qatsyr) during Bikuwrym | Firstborn Children (Bikuwrym).

Your undertakings and pursuits (ma’aseh ‘atah) to make a connection and show the benefits of the relationship (‘asher) you have sown, expecting these seeds to take root and grow (zera’).

Throughout the region (ba ha sadeh), along with (wa) the Festival Feast (Chag) of the Ingathering, of being received and rewarded (‘asyph), you are restored and renewed (ba yatsa’ ha shanah) when you are gathered in, received and accepted (ba ‘asaph ‘atah).

That which is associated with your actions, and whatever you choose to pursue (‘eth ma’aseh ‘atah), will 73lead to the realm where there is a sense of openness (min ha sadeh). (Shemowth 23:16)

Three times (shalosh) in the conduct of your life, demonstrating a pattern of behavior which is in the proper sequence (pa’am) during the year (ba ha shanah), all (kol) of you should remember to (zakar ‘atah) be seen (ra’ah) before (‘el paneh) Yahowah (YaHoWaH).” (Shemowth / Names / Exodus 23:17)

This affirms that a harvest of souls is an essential component of the Spring, Summer, and Fall Festival Feasts and that we should enjoy reaping what we have sown. In the spring, this ingathering of souls is Bikuwrym or Firstborn Children. As the name implies, those whose lives have been prolonged and perfected during Pesach and Matsah are called home on Bikuwrym.

In the early summer, seven weeks after Firstborn Children, we experience the spiritual enrichment and empowerment of God’s Family. This bountiful harvest of souls comes courtesy of the Ruwach Qodesh, making Shabuw’ah Mother’s Day.

In the fall, Yahowah’s ingathering begins with the proclamation of the approaching harvest on Taruw’ah. This leads to Yowm Kipurym, and the reconciliation of Yahuwdah and Yisra’el with Yahowah as facilitated by Dowd’s return. By Sukah, we are all together in ‘Eden – one big happy family camping out with our Father.

The common thread in these harvests is the presence of the Set-Apart Spirit – our Spiritual Mother and Her beloved Son. In concert with Dowd, Her Spirit fills the void in our souls, and purifies us, making it possible for us to live in Yahowah’s presence. Her role is essential. Firstborn Children celebrates the union of soul and Spirit. Seven Shabats solves the mandate of: “none shall appear before Me as an empty vessel,” with its fulfillment focused entirely upon the Set-Apart Spirit filling us with Her light 74on this day, enlightening, empowering, enriching, uplifting, counseling, nourishing, and indeed clothing us.

The Day of Reconciliations serves as Yisra’el’s last opportunity to be equipped to enter God’s home. Those who answer Yahowah’s invitation to appear in the presence of our Spiritual Mother and God’s Son will find Her facilitating their acceptance into our Heavenly Father’s Family. Better late than never.

Beyond this introduction, we ventured further toward Shabuw’ah during our review of Bikuwrym. Here is a recap of where we have been…

“You should not offer the sacrifice of an animal you have prepared to consume (lo’ zabach) in the proximity of (‘al) yeasted bread, the invasive fungus which spoils as well as the culture which intoxicates (chamesh).

The blood (dam) I sacrificially shed and offered as a favor to reconcile (zebach ‘any) should not endure through the night (wa lo’ lyn).

It is the bounty (cheleb) of My Festival Feast (Chag ‘any) which is an enduring witness come morning and something to consider forever (‘ad boqer). (Shemowth 23:18)

The initial and best part (re’shyth) of the FirstFruits, including Firstborn Children (Bikuwrym) of your realm (‘adamah ‘any), you should come, bringing them (bow’) for the family and home (beyth) of Yahowah (Yahowah), your God (‘elohym ‘atah). (Shemowth 23:19)

Behold (hineh), I (‘anky) will send out (shalach) a Messenger, a representative who is especially informative in announcing this message (mal’ak) before you, in your presence and within the same dimension (la paneh ‘atah) to help keep you focused so that you are 75observant, closely examining and carefully considering everything (shamar ‘atah) along the Way (ba ha derek).

In addition (wa), he will provide you with directions that will bring you to (la bow’ ‘atah ‘el) the source, the dwelling place, and home (ha maqowm) which, to offer the benefits of the relationship (‘asher), I have prepared (kuwn).” (Shemowth 23:20)

There were moments along the way that we thought this Messenger might be Moseh, then at times, he seemed to be Dowd. On one occasion mal’ak appeared to be a spiritual envoy, at least until such time as we recognized that he would be a Herald during the last days. And now, the message is clear: Yahowah is calling and guiding His people home. And through this mal’ak, His message can be readily discerned and acted upon.

“You should choose to closely examine and carefully consider this, becoming focused and observant (shamar) regarding his appearance and presence (min paneh huw’).

Of your own volition, listen (shama’) through his voice (ba qowl huw’). Do not become rebellious against him nor defiant toward him, neither embittered nor contentious, neither grieved nor bewildered (‘al marah ba huw’), because otherwise (ky), he will not tolerate or endure (lo’ nasa’) your rebellion – your revolting defiance and repulsive deviations from the established message (pesha’ ‘atem).

This is because (ky) My personal and proper name (shem ‘any) is integrated within his inner nature (qereb). (Shemowth 23:21)

Indeed (ky), if (‘im) you listen very carefully (shama’ shama’) to his voice (ba qowl huw’) and engage, acting upon (wa ‘asah) everything that I say for the benefit of the relationship (kol ‘asher dabar), then (wa) 76I will be openly hostile toward (‘ayab) those who oppose you, demonstrating rancor toward your adversaries (‘eth ‘oyeb ‘atah). I will, when required, besiege and defeat (tsuwr) your foes (‘eth tsarar ‘atah). (Shemowth 23:22)

Surely (ky) My mal’ak | messenger (mal’ak ‘any) will go (halak – goes about and travels) before you (la paneh ‘atah) so that (wa) he can help you return (bow’ ‘atah) to what has been said and promised (‘el ‘emory } ‘amar).

Then the terrorists will be abolished (wa ha chity } chathath), including the militants who claim that the country belongs to them and who want to divide it (wa ha parizy } paraz), as they will be humbled and subdued (wa ha kana’any } kana’), to make this declaration known (ha chiwy } chawah).

Therefore, I will reject them, and I will kick them out (wa ha yebuwsy } y buws y), and then I will efface them, annihilating them, causing them to disappear at that moment in time (wa kachad huw’). (Shemowth 23:23)

You should not vocally support their gods nor speak on behalf of their deities (lo’ chawah la ‘elohym hem). And (wa) you should not serve them (lo’ ‘abad hem).

You should not do as they do either (wa lo’ ‘asah ka ma’aseh hem). Rather instead (ky), it will be you who will overthrow them (haras haras hem). So, then you should break apart and crush (wa shabar shabar) their sacred monuments and holy objects (matsebah hem). (Shemowth 23:24)

Therefore (wa), you should work with and serve on behalf of (‘abad ‘eth) Yahowah (Yahowah), your God (‘elohym ‘atah), and He will bless (wa barak) your bread (‘eth lechem ‘atah) and your water (wa ‘eth maym). 77Furthermore (wa), I will remove (suwr) this sickness (machalah) from your midst (min qereb ‘atah).” (Shemowth / Names / Exodus 23:25)

In the Bikuwrym chapter, we plotted a new course after considering the twenty-fifth verse of the twenty-third chapter of Shemowth, moving on to the presentation of the Firstborn Children Harvest in Qara’. This time, remaining cognizant of the context of the Miqra’ey’s three ingatherings of souls, I would like to venture deeper into the Shemowth instruction.

“Then (wa) I will set (shyth – I will place and establish (qal perfect)) your borders (‘eth gebuwl ‘atah – your boundaries) from the Red Sea (min yam suwph) as far as the Sea of the Philistines (wa ‘ad yam Palishty) and from the Wilderness (wa min midbar) to the furthest extent of the River (‘ad ha nahar).

Indeed (ky), I will give (nathan – I will place (qal imperfect)) into your hand (ba yah ‘atem) the inhabitants who have settled (‘eth yashab – those who dwell and remain (qal participle)) of the Land (ha ‘erets).

Then (wa) you will drive them out and banish them (garash hem – you will remove them (piel perfect)) before your presence (min paneh ‘atah – from your appearance).” (Shemowth / Names / Exodus 23:31)

This has not yet occurred. And since Yahowah’ used ‘ad, which is the “maximum extent of something,” we would have to begin at the mouth of the Red Sea between the Arabian Peninsula and Africa on the south and consider the northeastern shore of the Mediterranean along the coast of Turkey on the north. The Wilderness as defined in the Towrah would begin at the Nile. The River is the Euphrates taking us all the way to the Persian Gulf and deep into modern-day Iraq and Syria. These boundaries would swallow most of the Middle East. It is a lot of land for the thousands of people who will comprise the Covenant. And 78it will be beautiful once the Earth is returned to the conditions enjoyed in ‘Eden.

The beguiled and beguiling mind of man provides the impetus for religious monuments such as cathedrals and mosques, obelisks to sun gods like those found in the Vatican and Washington, D.C., idolatrous statues like those erected to Mary, “Mother of God and Queen of Heaven,” and for pagan religious practices such as Lent, Weeping for Tammuz, Christmas, New Year’s Day, and Ramadan. To rid a place of them, and to rid an area of the disease and suffering they cause, one has to rid one’s realm of their hosts – religious practitioners. In direct opposition to the means Catholicism has used to assimilate people into their religion, Yahowah said:

“You shall not cut an agreement nor make stipulations (lo’ karat beryth – you should not make a covenant or establish a relationship, not even compose a treaty) with them (la hem – on their behalf or in accord with them, even approach them) or with their gods (wa la ‘elohym hem).” (Shemowth / Names / Exodus 23:32)

And while rabbis inculcated Greek customs, and imams rabbinic traditions, none have been as bold in syncretism as Roman Catholics, who built their religious empire by incorporating the myths and traditions of the Babylonians, Assyrians, Egyptians, Greeks, and Romans, even the South Americans – allegedly to lure pagans away from the very traditions the Church was emulating. These are but a few examples of the putrid pagan pontifications found in the Christian swamp of religious poison: Imperial Rome’s and Janus’ New Year’s Day (also known as the Octave of Christmas and Solemnity of Mary, Mother of God), the Epiphany, St. Valentine’s Day, St Patrick’s Day, Lent, Ash Wednesday, Palm Sunday, Easter Sunday, the Feast of the Assumption of the Blessed Virgin Mary, the Nativity of St. John, Halloween (All Saints Day), the Advent, the Feast of the Immaculate Conception, and 79Christmas (the Nativity of our Lord). Then there are the borrowed customs of Sunday Worship (as the Lord’s Day), the Eucharist, Communion, the Sacrifice of the Mass, acknowledging Saints, Prayers to and for the Dead, the Rosary, Priestly Confession, Purgatory, Statues and Prayers to the Madonna and Child, the Cross, Sign of the Cross, Crucifixes, Religious Relics and Icons, Halos, Steeples, Obelisks, Holy Water, Infant Baptism, Wax Candles, Justification by Works, Indulgences, a Monetary Tithe, a Paid Clergy, a Clerical Hierarchy, a Sovereign Pontiff, Cardinals, Celibate Priests as Fathers, Monks, Nuns, and calling God “Lord,”….

You will notice that not one of Yahowah’s seven Invitations to be Called Out and Meet with God made the Christian list. And then there is the Babylonian Christmas Tree and its lights and decorations, the Babylonian Yule Log, wreaths, and Santa, the Babylonian Easter Bunny and dyed eggs which are part of a hunt, the Babylonian Easter Ham and Hot Cross Buns.

In direct violation of Yahowah’s instructions, rabbis have instituted the pagan celebrations of the Babylonian Head of the Year, called Rosh Hashanah, Fast of Tzom Gedaliah, Rosh Chodesh Iyar, Yom Ha’Atzmaut, Counting the Omer, Simchat Towrah, Hanukkah, Tu Bi’Shevat, Tisha B’Av, Asarah B’Tevet, the Blessings of the Month of Tammuz, and Purim, to name but a few extracurricular religious holidays. And it should be noted, that on Hebcal, the most popular rabbinical calendar, Matsah, Bikuwrym, and Taruw’ah aren’t ever listed. Moreover, Shabuw’ah is always set on the wrong day, and Yowm Kipurym’s date is routinely moved to keep its special Shabat from falling on a Muslim or Christian holy day.

God is not Politically Correct. He is not a proponent of multiculturalism. Tolerance is not a Divine virtue. Simply stated, the edicts of Socialist Secular Humanism are in 80direct opposition to Yahowah’s instructions for one very important reason…

“They should not remain (lo’ yasab – they will not dwell, settle, inhabit, or live (qal imperfect)) in your land (ba ha ‘erets ‘atah – realm and region, country and territory) lest (pen – otherwise, implying apprehension regarding a negative outcome) they cause you to miss the way (chata’ ‘eth ‘atah – they lead you astray and cause you to be wrong, forfeiting the means (hifil imperfect)) to approach Me (la ‘any – to move toward).

This is because if (ky) you serve (‘abad ‘eth – you work for, expend energy on behalf of, or are reduced to servitude by being enslaved by) their gods (‘elohym hem), then indeed (ky), it will be (hayah – this will exist as (qal imperfect)) an enticing and incapacitating snare (la mowqesh – a trap or noose, that which lures, injures, and restricts) toward you (la ‘atah).” (Shemowth / Names / Exodus 23:33)

The Towrah’s critics are quick to pull statements related to the conquest of the Promised Land from their context, and then declare that “the God of the ‘Old Testament’ was wrathful.” They never ponder, even for a moment, the reason God wanted the religious and political out of these tribal enclaves within Yisra’el in the 14^th century BCE. Simply stated: it was the most merciful and intelligent thing to do.

Those who criticize God’s approach are representative of the problem. Their religious and political viewpoints preclude them from viewing this in the proper context, which is why they are also inaccurate and misleading. God knows what I have shared with you. While man can be good or bad individually, his propensity to be wrong, indeed vicious and oppressive – religiously, politically, militarily, economically, and conspiratorially – increases in direct proportion to the size of the civilization, nation, cult, 81gang, or institution. And the more pervasive the like-mannered become, the more difficult it becomes to think and act differently because they tend to torture and kill dissenters and nonconformists.

Collectively, humans are seldom right. What is popular is almost always wrong. And while rare individuals can at times differentiate between right and wrong, good and bad, the more religious and political a society becomes, the less likely that is to occur.

In that there have not been any notable or enduring exceptions to this outcome anywhere in the world over the long march of time, Yahowah realized that, if the misguided remained, His radically different approach to us would be lost under the noise, violence, and compulsion of others.

Should you wonder how that would be possible since He is God, then you do not know Him very well. Man is controlling; God is liberating. Man wants more; God wants less. Man has a million ways to impose himself; God has none. Man’s voice is shrill; God’s is soft, often quiet. Man claims he is right while God wants us to be right.

As an interesting affirmation, consider Noach. He and his family were the only ones willing to listen to God and build the Ark. And what set them apart is that they lived apart from other men.

Consider ‘Abraham. He left Babylon. And yet even then, even after he talked with God, when he interacted with the political and religious leaders of the region, he lost his mind and backbone.

Moseh is a wonderful example. He played along and benefited from the political, religious, economic, and military institutions of ancient Egypt for forty years while his people were abused in the most horrible ways. And yet, the leaders of that society would have tortured him to death 82for having had the good sense to oppose them – so he fled. God found him isolated in the wilderness tending sheep.

Dowd left his overbearing father and siblings before he was eight. He was living a life of solitude tending sheep in Bethlehem when Yahowah picked him out of obscurity to become the ultimate example for us to follow.

By contrast, the people chose Sha’uwl from among them to be like every other kingdom around them. He was perceived to be the best their society had to offer, but he led them to near extinction at the hands of those Yahowah had once asked his people to expel.

Yahowah created the universe and the life within it. He also provided a means for His creation to know Him and to live with Him. Therefore, the most compassionate, moral, and rational thing to do is to minimize the influence of those who would convolute His message and impose their own.

Yahowah asking His people to be intolerant of societies and institutions, which are opposed to His message and what is best for their lives, is akin to asking us to remove rats and fleas infected with the bubonic plague from our homes – knowing that if we do not, they will eventually infect and kill our families.

This unwillingness to accommodate deceitful, destructive, deadly, and damning doctrines is not optional. God does not care what religious people do in their homes or in their countries. But the Promised Land is God’s home; Yisra’el is His country. And more than anyone, our Heavenly Father and Creator understands the deadly consequences that occur when His children are corrupted by societies infected with religious schemes.

Yisra’el became the best and worst example. They allowed the misguided to live in their midst. They accepted their gods and their politics. Then they did something far 83worse: they created the world’s most popular gods and religions by corrupting Yahowah’s message.

Sha’uwl, who became Paul, was a Benyamite and he authored Christianity’s New Testament by twisting the Towrah and prophets to promote the myth of “Jesus Christ” as the Messiah and Son of God. It is the world’s most popular religion.

Muhammad was also a Jew, and he authored the Quran. It bastardizes Talmud citations to promote Allah as the enemy of the Jews. It is the world’s second most popular religion.

Drawing its credibility from corrupted Talmud stories, we are reminded that Rabbi Akiba wrote much of it, that the Zohar is attributed to Rabbi Shimon bar Yochai, the Mishnah to Rabbi Maimonides, and while he left no books, Hasidic Judaism was created by Rabbi Israel ben Eliezer.

Karl Marx was a Jew, the descendant of rabbis, and he authored The Communist Manifesto and Das Kapital to promote Socialist Secular Humanism – known as Communism. With his coconspirators, Trotsky, Luxemburg, Lissitzky, and Lenin who were also Jews, they created a religion that worships men as gods by calling “religion the opiate of the masses.” Marx began by presiding over his propaganda film on religion and revolution entitled: Comrade. Jew. We Only Wanted Paradise on Earth. It would set the agenda for the dreams and nightmares of international socialism. And while most Jews were not revolutionaries, Jews comprised a disproportionate percentage of leftist utopians. That is particularly sad because with the rise of Stalin, the utopia they envisioned became a living hell.

Today, those who are under the title of Progressives, Liberals, and Multiculturalists, especially in academia and the media, have advanced Marx’s utopian dream and have become Israel’s most ardent and vocal foes.

84There are some who think that Hitler, the author of Mein Kampf, was a Jew as well. That did not turn out well for God’s people – but nor did Christianity, Islam, Judaism, or Socialist Secular Humanism. Jews have become their own worst enemy by going one giant stride beyond tolerating religions – by actually creating them.

By associating with those who worship false gods, such relationships inevitably lead to embracing their myths and misconceptions. Religions prevail specifically because they are “mowqesh – enticing and incapacitating snares which lure the unsuspecting into an injurious trap.”

No rational, loving parent would encourage his or her children to work and live among thieves, among those infected with lethal diseases, among perpetual liars, mass murderers, or religious terrorists. And if that were the only place to work and live, a loving and rational parent would do whatever they could to clean up that community, ridding it of its bad influences to protect their family.

When we view the Towrah from the perspective of its Beryth | Covenant, everything makes sense. God wants to rid His home and His neighborhood of negative influences because that is what is in the best interests of His children.

Speaking of how infectious religions begin, and of the enticements that are used to perpetuate them, the forefathers of Rabbinic Judaism, Rabbis Akiba and Maimonides, advanced the myth that seventy elders of Israel received their Oral Law at the same time Moseh received the Towrah from Yahowah. But, in the very next statement, God says otherwise:

“And then (wa) to Moseh (‘el Mosheh – to the one who draws out), He said (‘amar), ‘Ascend (‘alah – climb up and rise up) to (‘el) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), you (‘atah), ‘Aharown (wa ‘Aharown – Aaron, the 85Alternative, the one who brings light and choice (i.e., informed freewill)), Nadab (Nadab – Encourage the Willing, the one who volunteers, giving freely), and ‘Abyhuw’ (wa ‘Abyhuw’ – He is My Father; from huw’ – he and ‘ab – father).

But (wa) the seventy (shib’iym) from (min) the elders (zaqen – old people) of Yisra’el (Yisra’el – Individuals who Strive and Struggle Against God or who Engage and Endure with the Almighty), you will come up with your own oral explanations by acting independently, influencing yourselves with your interpretations and verbal communications (chawah – you will form your own oral arguments, making your pronouncements (hitpael perfect – makes it absolutely clear that the elders of Yisra’el composed their own oral arguments at this time with no input of any kind from Yahowah or Moseh)) from afar at a great distance away (min rachowq – distanced and removed, separated and alienated, being absent and remote).’” (Shemowth / Names / Exodus 24:1)

Four people were invited to ascend the mountain to meet with Yahowah at this time – all named and handpicked by God. Moseh | the One who Draws Out, ‘Aharown | the Alternative, Nadab | Encouraging the Willing, and ‘Abyhuw’ | He is My Father.

The 70 elders of Yisra’el, however, those credited by the rabbis for having received their Oral Law from “G-d” on this day, were isolated and on their own – sent a great distance away. And even worse for Judaism’s most foundational claim – their oral arguments, a.k.a., the Talmud which is erroneously credited to them, were formed and pronounced independently.

The hitpael stem is uncommon, but it speaks like no other. When it is used, as it was here with “chawah – to announce verbally,” it means that their oral arguments 86were developed on their own initiative without any outside influence. God has just placed a dagger into the heart of Rabbinic Judaism.

We know this because the hitpael stem, which is deployed only 170 times in the whole of the Tanakh, tells us that the subject, which is the “elders,” “acted on their own initiative and yet managed to influence many into believing their interpretive oral testimony.” Scribed in the perfect, this is what occurred, and nothing more, during this moment in time.

Chawah modified by the hitpael provides a precise prophetic portrayal of the greatest curse to befall Yahuwdym and Yisra’el. Jews have caused more harm to themselves with their diatribes against Yahowah in their Talmud than Christians and Jews combined. And to think, at the very moment Jews claim that their religion was born, God killed it.

It is in moments such as these that we realize that the religious are without excuse. They not only have unfettered access to Yahowah’s testimony, but they also claim that these words contradicting their religion were inspired by their God. As God has said, they are only fooling themselves. They remain “min rachowq – afar, a great distance away, distanced and removed, separated and alienated” from Yahowah.

This morning, as modern-day Israel struggles to form a government using the Parliamentary system after four unproductive elections, it appears as if Benjamin Netanyahu has finally been ousted. Since his hold on power has been forged by placating the most zealously religious, there will be advantages to his being replaced. I say this because of this putrid article in the Jerusalem Post (June 1, 2021):

“The Council of Torah Sages (read: Talmud scholars) of the Degel Hatorah Party, including the most senior 87rabbis in the Haredi (ultra-Orthodox) sector, have denounced the ‘punitive’ unity government for intending to ‘uproot religion’ and called on Yamina leader, Naftali Bennet, to withdraw his support.

In a statement published in the Yated Neeman Haredi newspaper on Tuesday, the rabbis – including the two most senior figures in the Ashkenazi, non-Hassidic community, Rabbi Haim Kanievsky and Rabbi Gershon Edelstein – said, ‘No one who believes in God and observes Torah commandments could support such a government.’

‘It is a great anguish to hear about the intent to form a new government that the central and substantial part of includes those who want to harm the foundations of religion, God forbid, make severe breaches in the walls of Judaism, and undermine the tradition of generations on which the House of Israel rests,’ the rabbis wrote.

The council noted specifically that it was extremely concerned over reforms a unity government would enact to the Haredi education system (read: religious indoctrination), in which many schools do not teach core curriculum subjects, as well as Shabbat observance and Jewish-status issues, likely in reference to conversion.

‘Astonishment is increased, and the pain is great over the desecration of God’s name (which they abhor and never share), when those who stand as a central basis for the establishment of a government such as this are members of the faction called Yamina, who declare themselves to be, and present themselves, as Jews who believe in God and observe the Torah and mitzvot (read: the Oral Law and religious edicts),’ the rabbis continued. ‘This would be an act in defiance of heaven and a bitter and severe iniquity.

‘We call on all Jews who believe in God and anyone who defines themselves as a guardian of tradition and certainly as someone who observes the Torah and commandments to recant their intention and not allow an 88act that would uproot religion and harm the foundations of Jewish law.’”

Appallingly, this is an accurate depiction of just how lost, how estranged from Yahowah and the Towrah, the religious have become. They actually believe God favors their stance when He despises them.

At least they got one part right. Diminishing the overreaching rabbinical control over people’s lives, and the religious imposition into the political system, will harm the foundations of Jewish law. It will have just the opposite effect in Heaven where Yahowah is celebrating the release of His people from religious bondage.

The proper conclusion is: Yahowah’s Towrah leads to a Familial Covenant Relationship with God and religious traditions lead to alienation and separation from God. Those who are with Yahowah are seen as upright, standing side by side with their Creator. Those who are alien to God are depicted bowing down before Him in judgment.

The Word is the Way. Without it, no one can approach Yah.

“Then Moseh (wa Mosheh) alone (la bad – exclusively and by himself) approached and was personally present (nagas – came near and entered the presence (niphal perfect – subject alone is affected by approaching at this moment)), himself moving toward (huw’ ‘el) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).

But (wa) the others (hem), they did not approach and were not present (lo’ nagas – did not come near).

So, therefore (wa), the people (ha ‘am) they did not ascend (lo’ ‘alah – they did not climb up) with him (‘im huw’).” (Shemowth / Names / Exodus 24:2)

89Moseh had been the conduit for the Word of God since their initial meeting on this same mountain. Having proved worthy of his calling, it was a role he would continue.

He had tried Yahowah’s words against the most powerful man in the world and they had prevailed. Moreover, Moseh fully embraced and acted upon Pesach, Matsah, and Bikuwrym. Seven weeks thereafter, he was prepared to be enriched, enlightened, and empowered by the Spirit of Shabuw’ah. Perhaps the others were not as ready.

“Moseh (Mosheh – One who Draws Out) returned (bow’ – arrived and approached) and accurately recounted a written record (wa saphar / sepher – provided an accurate accounting by way of an inscribed scroll) for (la) the people (ha ‘am – family) all of (kol – every one of) the words (dabary – the statements, message, and communication) of Yahowah’s (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) and all of (wa ‘eth kol) the means to exercise good judgment and resolve disputes (ha mishpat – the means to decide, to make rational decisions, to reach sound verdicts, to achieve justice and to be both right and fair, resolving conflicts; from my – to contemplate the process of shaphat – deciding, exercising good judgment, and resolving disputes).” (Shemowth / Names / Exodus 24:3)

Upon his return from the Mountain of God, Moseh brought us an accurate written record of what Yahowah revealed to him. By having done so, it is as if we were there. Other than to hear the tenor of Yahowah’s voice as it was projected through an implement from the realm of 7D into three dimensions, listening isn’t as effective as reading – not in processing speed, retention, or the capacity to understand. The written word provides us with the opportunity to study the text at the most opportune pace and to pause whenever we wish to question something or 90contemplate its implications. The written word of God is truth maintained and projected for individual consumption.

Of paramount importance to us in this passage is the use of “saphar / sepher – to accurately and carefully record in writing, providing a precise accounting.” God purposely selected saphar / sepher and combined this with dabary | words to reveal that the Towrah isn’t hearsay. It is admissible evidence as a contemporaneous transcription of Yahowah’s testimony. It is comprised of God’s words. And it is complete. All means all – that is all all means.

Since God is ascribing a sense of precision to His terminology, it seems reasonable we do the same. We ought not feel at liberty to change His words to those we prefer, just because men and women have become more accustomed to hearing religious terms. For example, since Yahowah wrote “set apart,” we shouldn’t replace this concept with “holy.” Since God wrote “Yahowah,” those who replace His name with “the LORD” are copyeditors rather than translators. Since towrah means “teaching,” changing it to “law” is both errant and dishonest.

More telling still, saphar | accurate accounting is identical in its letter composition to sepher, which is “written communication,” a “document, book, or scroll.” That is not to say, however, that the entire Towrah was transcribed at this juncture, but only that everything God had said so far was accurately and completely recorded. There would be yet another, more comprehensive installment.

What is also intriguing here is the use of mishpat, almost as a conclusion or summary of what was revealed. Had the sentence concluded with “all of the words of Yahowah,” it would have been sufficient to convey that Moseh had been a reliable scribe. But there is more to Teaching than words, more to Guidance than the letters on the page. It is how we process them that matters. And that 91is where mishpat matters most. Comprised of “my – to ponder the implications of something” and “shaphat – to judge and to decide,” it indicates that there is a recommended way to think about what God has revealed. Expressly, we are “to exercise good judgment.” And we should focus on the “means that have been provided to resolve disputes” so that we are all on the same page.

Mishpat tells us four things: First, Yahowah is our “Judge,” and His Towrah | Teaching & Guidance is the Constitution of His Covenant. This means that Yahowah is the source of our “vindication” as well as potential “condemnation,” not rabbis, priests, or any other human institution.

The second reason for adding mishpat is that it provides an insight into that which Yahowah would ultimately condemn. This word became synonymous with the Jewish religion and thus served as a warning to those who would try to usurp God’s authority. Mishpat has been religiously transliterated mitzvot. Then, two thousand five hundred years after Moseh inscribed Yahowah’s mishpat, Moshe Maimonides developed 613 mitzvot, or rabbinical regulations, customs, and traditions, which now serve as the foundation of Judaism. Most of these were concocted by the Rambam (an acronym based upon Rabbi Moshe ben Maimon) and then came to be included in what’s called “Halakhah,” meaning “to walk,” but known as “Jewish Religious Law.” This misguided rabbi claimed that there were 613 regulations listed in the Towrah, something which is not true. As affirmation, he claimed that his list was equal to the number of seeds in a pomegranate and the number of bones in the human body, neither of which is true.

But this is true: Rabbi Maimonides was born in Cordoba, Spain, in 1135 CE, within two centuries of the time the once-Christian nation was conquered by the Islamic Moors. Then, following the Islamic Almohad 92conquest of Muslim Moorish Spain in 1148, Maimonides’ father, unhappy with the Islamic ultimatum: “surrender to Allah and Muhammad and become a Muslim, or die,” moved the family, like most all Spanish Jews, into exile in Fez, Morocco (the place whose streets ran red with Christian blood during the Islamic conquests of the 8^th century). It was a particularly odd choice since over 6,000 Jews were massacred in Fez during an anti-Semitic pogrom in 1033 as various tribes tried to prove which was the most Muslim. Fez was a reenactment of what Muhammad had done in Yathrib / Medina and then in Khabar. Every Jewish man was humiliated and executed, the women were raped, and their property was confiscated.

The young Maimonides studied under Abdul Arab Ibn Muwashah at the University and Mosque of Al-Qarawyin, which was at the time, the most influential Islamic religious institution. There, the Rambam was known to have read, pondered, and pontificated upon Islam’s holy books. These would have included Allah’s Quran, Ishaq’s Sira (Biography of Muhammad), Tabari’s Tarikh (History of Islam), and Bukhari’s Hadith (Oral Traditions and Law from Muhammad’s Companions). The last of which served to significantly influence Maimonides’ view of the Talmud or Jewish Oral Law.

Known by the Islamic name, Abu Imran Mussa (the name of the Quran’s caricature of Moseh / Moses) bin (son of) Maimun ibn Abdallah (slave-to-Allah), the Rambam relocated to Egypt to serve Sultan Saladin – the second most acclaimed Muslim of all time, and the general who led the Islamic opposition to the Crusaders. There, he collaborated with the Muslim sage, Averroes, to promote and develop the philosophical tradition of Aristotle – who, in addition to being a philosopher and educator, was a pagan immersed in the sun-god religion of ancient Greece. Consistent with the Quran (which claims to confirm that which it contradicts), and central to Maimonides’ religion, 93the Islamic and Greek cultural advocate advanced the arrogant and irrational notion that “it is impossible for the truths arrived at by human intellect to contradict those revealed by God,” in spite of the fact that the foundation of his religion was little more than a contradiction of Yahowah’s testimony.

The Jewish religion, which had given birth to Islam in Yathrib (today’s Medina), was now rooted in the religion it had conceived. The Rabbi’s fourteen-volume Mishnah Torah remains canonical in its authority, especially as it codifies the Babylonian Talmud. It even served to inspire one of the most acclaimed Roman Catholic philosophers and theologians, Saint Thomas Aquinas, who, a century later, reveled in the writings of Abu Imran Mussa bin Maimun ibn Abdallah, a.k.a., the Rambam, Maimonides.

His mitzvot, like all things rabbinical, were comprised of religious regulations designed to empower the kind of people Yahowah wanted to be removed from the Promised Land. Citing the Rambam, rabbis claimed authority for themselves and condemned tens of millions of Jewish souls in the process.

There is, of course, no record of their Oral Law existing prior to the emergence of the egotistical and self-serving religious cast of rabbis some 1,300 years after the Towrah was meticulously transcribed and read to the people. Like most things religious, Jewish Oral Law is a myth, one which no informed, rational person would believe. These religious regulations would not be “accurately recounted in writing” until the production of the Talmud, circa 200 to 500 CE and the Mishnah, circa 200 and 1180 CE, depending upon which version one accepts.

Unlike their present-day infatuation with the Talmud, on this day, the Children of Yisra’el listened to the Towrah.

94“And all (wa kol) the people (ha ‘am – family) answered (‘anah – replied and responded (qal imperfect)) in one (‘echad) voice (qowl), saying (wa ‘amar), ‘All (kol – every one of) the words (ha dabarym – statements and accounts) which, for the benefit of the relationship (‘asher – to show the way to get the greatest enjoyment out of life), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) has spoken (dabar – has communicated through these words at this moment in time (piel perfect – at this point the people reflected the intent of the words)), we will act upon (‘asah – we will engage in and profit from, accomplish and celebrate, bringing about their intent (qal imperfect)).’” (Shemowth / Names / Exodus 24:3)

As this drama unfolds, we soon discover that the Children of Yisra’el did not follow Yahowah’s instructions but instead decided to share the Promised Land with religious and political aficionados of every persuasion. The result of their defiance would ultimately lead to serving these false gods and thus becoming history’s most infamous bad example.

Fortunately, the time is upon us when Yisra’el and Yahuwdah will once again: “in one voice, say, ‘All the words, which beneficially, Yahowah has spoken, we will act upon.’” Mark your calendars. This collective roar from the surviving generation of Yahuwdym will resonate at sunset, 6:22 PM, Jerusalem time, at the dawn of Yowm Kipurym, on October 2^nd, 2033.

But on this day, providing what should have been yet another death blow to the religions of Christianity, Judaism, and Islam, 1,400, 1,500, 2,000, and 2,500 years before they were conceived under Paul, Akiba, Muhammad, and Maimonides, Yahowah revealed:

95“And (wa) Moseh (Mosheh – the One who Draws Out) wrote down (kathab – engraved and inscribed using an alphabet, a pen, ink, and parchment to record as a scribe a written record of (qal imperfect)) every one of (‘eth kol – all) the words (dabarym – statements and accounts) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).” (Shemowth / Names / Exodus 24:4 in part)

Since this is true, Judaism, Christianity, and Islam are false, as is Secular Humanism. Since the Towrah was accurately transcribed, the religious corruptions and counterfeits of God’s foundational message to humankind cannot be trustworthy or reliable since they are contradictory. And as such, for the sake of many, these religions must be exposed and condemned.

This declaration is particularly caustic to Judaism because it precludes the notion of an Oral Law. Since Moseh wrote down everything Yahowah said, Judaism’s foundation – its claim that the 70 elders received a second, oral law, at the same time, crumbles. Further, if these words cannot be trusted, if Moseh didn’t accomplish what Yahowah said he did, then Judaism cannot be relied upon because it would then have drawn its authority from twisting the words of an unreliable God and an errant text.

This revelation is especially scathing to Christianity because it means that the religion’s festivals, symbols, and teachings are wrong, as they are in conflict with the Testimony of God as transcribed by Moseh. Mutually exclusive and diametrically opposing concepts, such as the massive discrepancies which exist between the Towrah and the Church, cannot both be right. Since the Invitations to be Called Out and Meet and the Shabat are from God, Christmas, Easter, and Sunday worship are not.

This statement is overwhelmingly critical of Islam because Allah claims that his Quran “confirms the 96Towrah,” when in actuality, the Quran is the antithesis of Yahowah’s Word. Therefore, since the Towrah is reliable, and Moseh did what it says he did, then Muhammad and his Quranic recital are rubbish, as its diatribe consistently contradicts that which it claims to affirm. And even if the Towrah were false, so is Allah as he claims to have revealed it.

The fourth declaration of the twenty-fourth chapter of Shemowth goes on to describe an altar Moseh constructed at the base of Mount Horeb, replete with twelve columns for the twelve tribes of Yisra’el. I mention this because, if you search for “Jabal al-Lawz” or “Jabal Maqla” in Saudi Arabia on Google Maps, you will see the remains of the Golden Calf Altar, as well as the burned summit of the mountain, even the rock at Rephidim from which water flowed forth. In your search, however, be aware that Jabal Maqla (Burnt Mountain) is actually distinguished from Jabal al-Lawz by the presence of dark-colored hornfels derived from metamorphosed rocks. These arise from the transformation of existing rock, which was granite in this case, through metamorphism when subjected to temperatures of 200 ^oC at elevated pressures of 100 megapascals or greater. During this process, the rock, while remaining mostly in a solid state, recrystallizes, causing profound physical and chemical changes while emerging as a different composition.

The coordinates for Jabal Maqla are: 28° 35' 48.27"N 35° 20' 7.77"E, for the Split Rock: 28 43 35.44N, 35 14 10.46E, for the Golden Calf Altar: 28 34 52.7N, 35 23 46.22E, and for the Sacrifice: 28 35 3.87N, 35 22 43.3E. Also so long as you put your speakers on mute, and do not listen to the Christian mumbo jumbo, there are CGI and drone videos available which present the path from the Red Sea to Choreb: https://www.youtube.com/watch?v=x6RopnJnFKk, 97https://www.youtube.com/watch?v=eI34BVEXhJc, https://www.youtube.com/watch?v=WOfcegc3Ulo.

“Getting an early start in the morning (wa shakam – rising early at dawn (hifil imperfect)) to encourage being perceptive, considering the information to respond appropriately (ba ha boqer – seeking out and considering the available information and then being perceptive and discerning, seeking 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), he built (banah – he constructed to restore and reestablish the family; from ben – child in the feminine form (qal imperfect)) an altar (mizbeach – a place to offer a gift; from my – to inquire about and zabach – a sacrificial offering bestowed as a gift) at the base of (tachath – beneath) the mountain (ha har) along with (wa) twelve (shanaym ‘asar) standing stones (matsbah – upright pillars as a memorial) for the twelve (la shanaym ‘asar) branches (shebet – tribes or subdivisions of the nation, groups of people, and clans, also meaning branch, offshoot, scepter and staff) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God, those who are descendants of the compact between Sarah and God).” (Shemowth / Names / Exodus 24:4)

This was the most important event in the history of the planet, perhaps the universe, and Moseh recognized that he needed to memorialize this place for all time. And he did so correctly, building something designed to display the restorative properties of the relationship, particularly as it would play out among the branches of Yisra’el.

“Then (wa), he sent out (salah – he dispatched) the youth (‘eth na’ar – the young from infancy through adolescence) of the children (ben – the sons) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) to lift up (‘alah – to raise, carrying up) that which elevates (‘olah – that which offers the opportunity to ascend) by 98way of sacrificial offerings prepared for a feast (wa zabach zabach – animals butchered so that they can be cooked and eaten which are bestowed as a gift (qal imperfect)) for reconciliation and fellowship (shelem – to fulfill the promises of the alliance and to completely restore the relationship by way of paying a ransom to make full restitution, facilitating salvation) to approach (la) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) and thrive, living an abundant life (par – being fruitful after resolving that which is frustrating and divisive (symbolized by a bull and even phar’oah); from parar – ineffectual and broken and para’ – to thrive and be fruitful).” (Shemowth / Names / Exodus 24:5)

The elders were off on their own, conspiring against Yahowah and creating their religious pronouncements, so Moseh bypassed them and solicited the youth of Yisra’el. This would be their opportunity to rise and shine. The future generation lifted up that which elevates, capitalizing upon the opportunity to ascend. They were prepared to reconcile their relationship and reestablish fellowship with Yahowah. In the process, God honored His promise to ‘Abraham to restore the relationship. And as a result of the Towrah, the sacrifice, and the attitude of the young, given time, the Chosen People would thrive.

At this seminal moment in the redemption of humankind, Yahowah asked Moseh to read the book He had provided. In so doing, he disclosed the ultimate truth: the Towrah and Covenant are one. The Towrah was revealed so that we could be part of God’s Family.

“He grasped hold of (wa laqach – he received and accepted, taking (qal imperfect – actually, literally, and consistently obtaining)) the written communication (sepher – the inscribed documentation, the printed scroll with accurate and exacting, physically-recorded inscriptions on it) regarding the Covenant (ha Beryth – 99the Family-Oriented Relationship Agreement based upon mutual trust, binding oaths and promises, the alliance and marriage vow, from beyth, family, home, and household (singular and absolute)) and (wa) he read it out loud, offering an invitation to meet (qara’ – he pronounced a summons to be called out, to be welcomed, proclaiming, announcing, and reciting it) in (ba) a hearing (‘ozen – the ears to be heard) for the family (ha ‘am – for the people).

Then they said (wa ‘amar – so they responded by promising and affirming), ‘Everything (kol – all) which, to reveal the proper path to walk to receive the benefits of the relationship (‘asher), Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) has spoken (dabar – has communicated in words), we have listened to (shama’ – we have heard) and we will act upon (wa ‘asah – we will engage in, acknowledge, profit from, and celebrate).’” (Shemowth / Names / Exodus 24:7)

This is the first mention of a scroll that would comprise the Towrah, and it is presented as “the written documentation of the Beryth | Covenant.” To benefit from this relationship, and to become part of Yahowah’s Family, we must do as they did: accept God’s written communication, read and recite the words of the Towrah, listen to God, and then act upon what He has shared with us. Yahowah’s revelation has been meticulously recorded so that we might come to know Him, understand what He is offering and expecting in return, thereby, enabling us to trust and rely upon His provision.

It was qara’ which was translated as “read it out loud, offering an invitation to meet.” It is the verb that lies at the heart of Miqra’. Its primary definition is “to call out” “inviting and summoning” us into God’s presence and “welcoming us to meet” with Yahowah. It also means “to read and recite, to announce and proclaim.” Collectively, these ideas define the purpose of the Towrah and the 100Covenant. Yahowah is not only calling us to Him, but He is also calling us out of this world to His set-apart realm. He is inviting us into His Family.

And we answer Him by walking along the seven-step path He has provided to His home. The Towrah is the Way. The Covenant is the result. The Miqra’ is the path.

In this passage, Yahowah documented an additional clause in the Yisra’elite response. They would not only engage and act upon what God had prescribed, and thus observe the Towrah and attend the Miqra’ey, they promised to listen to what Yah had to say, striving to comprehend and understand His teaching, so that they would be able to benefit from His instructions. It is what we all should be doing.

What happens next is a foreshadowing of the Zarowa’s sacrifice to fulfill the Towrah’s promises...

“Moseh (Mosheh – the One who Draws Out) took some (laqach – obtained and received, grasped hold of and accepted a portion (qal imperfect)) of the blood (‘eth had dam) and he sprinkled it (zaraq – he used his fingertips to collect and disperse some small drops) before (‘al – over, near, and toward) the family (ha ‘am – the people).

He said (wa ‘amar), ‘Behold (hineh – look now and see, pay attention to) the blood (dam) of the Familial Covenant Relationship (ha beryth – of the household alliance and the binding promise regarding the family-oriented agreement) which, for the benefit of relationship (‘asher – which, to show the way) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) has cut (karat – has formed as a solemn agreement between parties with stipulations and responsibilities for their mutual benefit and unity) with you (‘im ‘atem) concerning all of these (‘al kol ‘eleh – over each of these) words (dabar – statements).’” (Shemowth / Names / Exodus 24:8)

101The doorway to the Covenant is Passover. The lamb is offered so that we might live. And it is through Dowd’s sacrifices that Yahowah made it possible for us to enter His Home.

Throughout the Towrah we are reminded that the Beryth | Covenant was karat | cut with us. This symbolism is consistent with being called out, being set apart, and circumcision.

By way of the Word, the Children of Yisra’el were prepared, albeit only temporarily, to meet their Maker…

“And so (wa) Moseh (Mosheh – Moses, the One who Draws Out), ‘Aharown (wa ‘Aharown – Aaron, the Alternative, the one who brings light and choice (i.e., informed freewill)), Nadab (Nadab – Encourage the Willing, the one who volunteers, giving freely), and ‘Abyhuw’ (wa ‘Abyhuw’ – He is My Father; from huw’ – he and ‘ab – father) and (wa) the seventy (shib’iym) from (min) the elders (zaqen – old people) of Yisra’el (Yisra’el – Individuals who Strive and Struggle Against God and who Engage and Endure with the Almighty), ascended (‘alah – rose and climbed up).

They saw (wa ra’ah – they were shown and looked upon) the God (‘eth ‘elohym – the Mighty One) of Yisra’el (Yisra’el – individuals who strive with God).” (Shemowth / Names / Exodus 24:9-10 in part)

It is interesting to report that the names of the participants in the order they are presented, tell us something about Yahowah: the One who draws us out, the alternative to man’s way who brings enlightenment and freewill, the one who voluntarily gives of himself – He is my father.

This time, the elders of Yisra’el were allowed to see God. But there is no indication that He revealed anything to them. Before Yahowah would convey another 102installment of His message, He would reduce the audience back down to a single individual.

The passage goes on to reveal that this manifestation of God was corporeal, that is to say, He had hands and feet, and He enjoyed a good meal. And in the process of doing this, Yahowah destroyed the religion Maimonides would later conceive, because the Rambam claimed: “God is incorporeal – incapable of assuming human form.”

“And (wa) under (tachath) His feet (regel huw’) there seemed to be (ka) a work (ma’aseh – something made) of bricks (libnah – tablets and tiles) of precious stones, similar to sapphires and lapis lazuli (ha sapyr – of an accurate accounting) and like (wa ka – so as to be similar to) the essence of (‘etsem – the structure comprising) the heavens (ha shamaym) relative to the brilliance and clarity (la tohar – the brightness and coloration, splendor and majesty).” (Shemowth / Names / Exodus 24:10)

Even with the word’s-eye-view sharing the experience, it would have been wonderful to have been there with them. It is also apparent that Yahowah has a favorite thing – light, and a preferred color – blue.

“But (wa) He did not extend (lo’ shalach – He did not stretch out, place, or offer) His hand (yad huw’) to (‘el) the leaders (‘atsyl – the rulers, those holding status, and the most eminent, especially the religious and political) of the Children of Yisra’el (ben Yisra’el).

And yet (wa), they observed (chazah – they looked at) the Almighty (‘eth ha ‘elohym), and they ate (wa ‘akal – they dined) and drank (wa shathah – consumed beverages).” (Shemowth / Names / Exodus 24:11)

That is an indicting statement and yet consistent with God’s approach to humankind. Yahowah is not impressed with status, leadership positions, or résumés. Even among 103the elders of Yisra’el, God did not offer His hand. Case closed on the preposterous notion that the Talmud was inspired. It is nothing other than the arrogant and confused mumblings of the kinds of men Yahowah would not touch.

What is also telling is that, while God would not have any contact with the most eminent of Yisra’elites, He still let them know that He existed. He wanted them to be aware of what they were forfeiting to go their own way. And as such, Judaism is premeditated and thus not manslaughter but, instead, murder.

When it came time to reveal His Towrah, Yahowah knew who He could trust…

“Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) said (‘amar – spoke) to (‘el) Moseh (Mosheh – Moses, the One who Draws Out), ‘Under the auspices of freewill, choose to come up (‘alah – of your own initiative, rise up and ascend (qal imperative – the choice is literally yours to rise up)) to Me (‘el ‘any) on the mountain (ha har).

Choose of your own volition to be (hayah – elect of your own freewill to exist (qal imperative – a genuine offer to exist provided to the listener under the auspices of freewill)) here (sham – near Me) because I want to give to you (wa nathan la ‘atah – and then I will be able to produce for you (qal cohortative – a literal expression of the speaker’s will and desire to bestow)) the Tablets of Stone (‘eth luwach ha ‘eben – the finished surface for inscribing words which is suitable for rebuilding and reestablishing) along with (wa) the Towrah (ha Towrah – the Teaching, Instruction, Guidance, and Direction; from yarah – source of teaching and instruction and of the pouring out of guidance and direction), including (wa) the terms and conditions of the relationship (ha mitswah – the authoritative and instructive directions which serve as 104prescriptions of the mutually binding agreement, providing the means to accomplish what is required; from my – to ponder the implications of tsawah – terms and requirements, precepts and instructions regarding expectations) which, for the benefit of the relationship (‘asher – to show the correct path to walk to get the most out of life), I have written (kathab – I have inscribed to communicate by way of words using an alphabet (qal perfect first-person singular)) to teach and guide them (la yarah hem – to direct and instruct them).’” (Shemowth / Names / Exodus 24:12)

Three times in a single statement we find an affirmation that it is Yahowah’s desire to provide His Towrah | Guidance to us and it is our choice to accept or reject it. Further, God wanted Moseh to choose to be with Him. It is what God desires most – our companionship – especially when there is something important to be accomplished.

This request also reveals something about God that few people consider. He chose to be with one man, not four, not seventy-four, and not hundreds of thousands. Yahowah found His relationship with Moseh to be sufficient at the moment – although through it, many more would come to know Him.

There is something intimate, revealing, and highly desirable about personal interactions that is lost in a larger group. We are less guarded, more open and approachable in one-on-one conversations. Moreover, the larger the group, the more likely it becomes that we will acquiesce to the crowd and be less accountable and responsible. The more men congregate, the worse we become. That is what happened with the 70 elders, and it explains why they were no longer welcome.

As an example of Yahowah’s affinity for one-on-one interactions, God found ‘Adam to be fulfilling. Chawah 105was added for ‘Adam’s benefit, not to make God’s existence more enjoyable. Noach and his wife, his sons and their wives, were worth saving. God enjoyed working with them. Yahowah reached out to a single man and woman, ‘Abraham and Sarah, when initiating the Covenant. They grew to become a family. And with family, there would be more heartaches and joys as frustrations were interlaced with opportunities.

Clearly, Yahowah loves many people, both men and women. He has cultivated thousands of wonderful and productive relationships – and there are many more to be developed. But on the whole, the lesson is clear: God is not only content with fewer people in His presence – at times He prefers it.

One of the reasons this insight into God’s nature is not well-known is because man’s view is the opposite. Religions are validated in the eyes of the constituents based on their popularity. In reality, the larger the institution, the worse it becomes. Truth has never been popular. This is especially valid today with Political Correctness and Cancel Culture demanding that the truth be rejected so that their lies can be accepted.

There were three things Yahowah wanted to provide to us through Moseh: Luwach ha ‘Eben | the Tablets of Stone, ha Towrah | the Teaching and Guidance, and ha Mitswah | the Instructive Terms of the Relationship Agreement. Of these, the elite have abridged and mistranslated the first, replaced the second, and ignored the third.

Fortunately, you and I now have access to all three. Our interest in them and acceptance of them will determine whether or not we will enjoy private moments with Yahowah – as did Moseh.

The only short book in the Yada Yahowah Series is Written in Stone. This is because Yahowah intended for the 106Two Tablets to serve as the Abstract to His Dissertation. The three statements on the first Tablet explain the nature of Yahowah’s desired relationship with humankind. The seven instructions on the second Tablet guide us toward that result. It is the only attempt God made to summarize His Towrah.

The Hebrew word towrah defines the purpose of the book. It serves as an instruction manual for human existence, including as it should, our Creator’s prescriptions for productive living. In it, we discover God’s guidance, so that we have access to the proper directions to get the most out of life. The Towrah conveys Yahowah’s teaching through which to understand what God is offering and expects in return.

Towrah is from tow – a signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers that facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowrah – purifying and cleansing us, towr – so as to provide us with an opportunity to change our thinking, attitude, and direction.

The Towrah is the reservoir of human potential. It is the only way out of this life alive.

There is nothing in the etymology of towrah that would cause an informed and rational individual to miscast God’s guidance and teaching as “Law.” Obedience to a set of Laws is an incredulous religious edifice. In fact, the Hebrew lexicon does not include a word that can be accurately translated as “obey.” When you see it in a Bible, it is the result of misrepresenting “shamar – to listen.”

107The third gift on Yahowah’s list was “ha mitswah – the instructive terms of the relationship agreement.” These are the five “conditions of the Covenant.” They “provide the means to accomplish what is required” to become a member of God’s Family. Mitswah is a compound of my, an interrogatory which encourages us to ask the “who, what, where, when, why, and how questions regarding” the implications of “tsawah – the terms and conditions, requirements and prescriptions regarding the expectations of the relationship.”

The conditions we are asked to meet should we want to benefit from the Covenant are: 1) Distance ourselves from the babel of man, particularly religious and political corruptions, 2) Trust and rely on Yahowah rather than human institutions, 3) Walk to Yahowah along the path He has provided and become perfected, 4) Closely examine and carefully consider these mitswah | conditions of the Covenant, and 5) circumcise our sons while equipping them to participate in the Miqra’ey and Beryth.

These mitswah | instructive terms lead to the “‘asher – benefits of the relationship agreement.” By accepting them, we are assured of being on the right path to get the most out of life.

That is a lot to derive from a single statement, but there is more. Yahowah concluded this listing of gifts He was bestowing by affirming that Towrah was, in fact, predicated upon the verb “yarah – to guide and direct, teach and instruct.” Recognizing the Source and the subject, the Towrah becomes the most enlightening and empowering, enhancing and enriching, book in the universe. It is Shabuw’ah, after all.

The one surprise, at least to me, in this pronouncement, is that Yahowah “kathab – wrote it.” Not just the two Tablets of Stone, but also the Towrah including the 108Mitswah. I had thought that Yahowah articulated these stories and explanations and Moseh wrote them down.

Kathab was inscribed in the qal perfect first-person singular. This means that there was a point in time when God, Himself, literally wrote the Towrah and Tablets. And Yahowah did so for the express purpose of yarah | teaching and guiding us. Therefore, if we do not know God, if we do not know what He is offering and wants in return, then it is our fault, and our fault alone. God has provided the answers, teaching us what we need to know while guiding us along the way.

This does not mean that Moseh stopped learning or that he did not inscribe some of what Yahowah said onto a scroll of his own or augment it along the way as is the case with Dabarym. It is something Yahowah would ask of Yisra’el’s leadership, knowing that by writing it down they would learn from it.

While the invitation was for one, Moseh did not stand alone. Yahowsha’ | Joshua would assist him, which is an example we may want to emulate…

“So (wa) Moseh (Mosheh – the One who Draws Out) and (wa) Yahowsha’ (Yahowsha’ – Yahowah Frees, Delivers, and Saves (the son of Nuwn of the tribe of ‘Ephraym)), the one assisting him (sharath huw’ – the one attending to him and associating as a helper to serve him (piel participle)), stood up (quwm – arose, standing upright) and (wa) Moseh (Mosheh – the One who Draws Out) ascended (‘alah – and went up, climbing) toward (‘el) the Mountain of God (har ha ‘elohym).” (Shemowth / Names / Exodus 24:13)

The change from ‘Aharown | the Alternative to Yahowsha’ | Yahowah Saves is noteworthy at this juncture. This was the beginning of a rift in which ‘Aharown would live up to his dubious name. As proof, he would not only 109stay behind with the elders, but he would also join them in digging a hole for themselves…

“Then (wa) to the elders (ha zaqen – the seasoned citizens who were leaders within the community), he said (‘amar – he clarified and stated) ‘It is your decision to remain and wait (yashab – wait (qal imperative)) for us right here (la ‘anachnuw sham zeh) until we return to you with the everlasting testimony regarding the benefits of the relationship (‘ad ‘asher shuwb ‘el ‘atem).

Take note (wa hineh – behold), ‘Aharown (‘Aharown – the Alternative and freewill) and Chuwr (wa Chuwr – to Dig a Hole) are with you (‘im ‘atem – being similar to you and associated with you).

Whoever (my) Ba’al | the Lord (Ba’al – the Master who possesses, a.k.a., Satan) speaks (dabar – conveys a message and has an affair), let him approach them (nagash ‘el hem – let him be present with them).’” (Shemowth / Names / Exodus 24:14)

This is the preeminent contrast regarding the ultimate promotion and demotion. Moseh would take a stand with Yahowsha’ and ascend to Yahowah to receive the Towrah. All the while, the Alternative would use his freewill to dig a hole in concert with the elders while listening to the Lord / Ba’al – the Adversary.

“So then (wa), Moseh (Mosheh – the One who Draws Out) climbed up (‘alah – ascended) upon the mountain (‘el har) even though the mountain (wa ‘eth ha har) was covered (kasah – it was shrouded) in a cloud (ha ‘anan – in either water vapor or smoke). (24:15)

Then the glorious presence and splendor (kabowd – the manifestation of power and attribution of honorable characteristics, the tremendous significance, abundance, and reward) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding 110His hayah – existence) came to dwell (shakan – came to inhabit and live, settling upon and abiding) upon (‘al) Mount (har) Synay (Synay – Sinai).

And the cloud (wa ‘anan – water vapor or smoke) clothed and adorned (kasha – covered and concealed) it (huw’ – Him and/or him (Yahowah, Moseh, and the Mountain are all masculine singular)) for six (shesh) days (yowmym).

And on (wa ba – in) the seventh (ha shaby’iy) day (ha yowm), He called out (qara’ – He offered an invitation and summons) to (‘el) Moseh (Mosheh – the One who Draws Out) from (min) the midst (tawek – middle or center) of the cloud (ha ‘anan – obscuring accumulation of water vapor and/or smoke particles).” (Shemowth / Names / Exodus 24:16)

Yahowah’s intent was to reveal, not conceal, Himself, so we ought to consider the reasons His presence was veiled at the moment. First, there is the realization that this meeting was scheduled to be a private affair with Moseh. It would have defeated the purpose had there been a million prying eyes from the beginning.

Likewise, Yahowah did not want to witness the upcoming behavior of the people He had withdrawn from Mitsraym, especially as they began to cavort with the Adversary. The putrid scene would have been both irritating and distracting. The longer it could be ignored, the better.

Third, all things should occur in the right order and correct time. Had God overwhelmed the Children of Yisra’el with fireworks on top of the mountain before He began to convey the means to know Him as their Father, their Teacher and Guide, He would have come across as just another unapproachable and fearsome god.

111And fourth, this approach not only helped convey the metaphors we will consider momentarily, but it also provided the opportunity for Yahowah to prepare Moseh for the most extraordinary moment in history. He would soak it all in for six days prior to Yahowah providing the ultimate data download.

This said, Yahowah would not be hidden long. It was still necessary for the Children of Yisra’el to see that Moseh was receiving the Tablets, Towrah, and Covenant’s Instructions directly from God. And cutting through the fog, let’s be clear: the “kabowd – glorious presence and splendor” of Yahowah was “a manifestation of His power and attribution of His honorable characteristics, revealing His tremendous significance.” It was not actually the full extent of Yahowah – not even close. Yahowah is infinitely too massive and powerful to enter six dimensions, much less three. This is one of the reasons that Yahowah uses implements – people, spiritual beings, and things – to make His presence known, convey His nature, and interact with His creation.

Synay | Sinai is spelled Samech-Yowd-Nun-Yowd, or . The graphic intent of these letters reads: My Sign I am Giving to My Children.

In the process of trying to ascertain the meaning of synay, I came upon something interesting. Sywan, which means “their covering,” is also the name of the third month of the Towrah’s year. It, therefore, corresponds to the Miqra’ of Shabuw’ah in May or June – seven sevens from Bikuwrym.

While we are not told explicitly, every indication is that the unveiling of the Towrah and the celebration of Shabuw’ah during the Yatsa’ were coterminous events. It is the Towrah, after all, which fulfills its promises, enriching and enhancing the Children of the Covenant, empowering and enlightening us.

112Further, the Feast of Sevens, like the Mountain during Moseh’s ascent, is all about being “covered, adorned, and clothed” in “Yahowah’s glorious presence.” Therefore, this correlation between Synay and the month of Sywan suggests that the first installation of the Towrah corresponds to the timing of Shabuw’ah, serving as this day’s source of enrichment, enlightenment, and empowerment.

The purpose of the Set-Apart Spirit’s Garment of Light is to adorn us in Yahowah’s glory, and thereby conceal our religious and political past, making us appear perfect in God’s eyes. The spiritual rebirth which facilitates this transformation is often equated with water, as it has been here on Mount Synay, because we are born of water, and because water cleanses and purifies.

Returning to the timing, of six days of preparation followed by the summons on the seventh, there is an insight few have considered. There was no indication that either Yahowah or Moseh engaged, doing any work during the initial six days. It was not until the seventh that they began the long process of educating and guiding humankind. This realization seems to affirm the interpretation of the Shabat we have considered throughout these volumes. The Shabat, rather than a time to do nothing, is the best time to observe our relationship with Yahowah by reading the very same Towrah He presented to Moseh at this moment in time.

The most similar thing to Yahowah in our realm of recognition is light, and as such, He was seen as light…

“The appearance (wa mar’eh – then the vision and sight, the visual spectacle and phenomenon, the mirror image and reflection), the manifestation of power and the glorious presence (kabowd – the splendor and tremendous riches, the honorable characteristics deserving reverence and respect, the reputation and abundance, the significance and weighty nature) of Yahowah (Yahowah – 113God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) was similar to (ka – could be compared to) consuming (‘akal – feeding) fire (‘esh – flames of radiant energy as a source of light) within (ba) the summit (ro’sh – the top) of the mountain (har) from the point of view and perspective (la ‘ayn – eyesight and capacity to understand, the perceptions) of the Children of Yisra’el (beny Yisra’el – the Offspring who Engage and Endure with God).” (Shemowth / Names / Exodus 24:17)

Kabowd, is based upon kabad, the operative term of the Second of Seven Instructions listed on the Second of Two Tablets. In that it means to be “massively significant, honorable, and glorious,” it provides an important insight into the real identity of the Father and Mother we are to “view as tremendously significant, even glorious.” Moreover, in the twelfth verse of Shemowth / Exodus 24, we were introduced to these very statements.

You will also notice that the “fire” wasn’t coming from a “burning bush” but instead from the summit of this rocky and barren mountain. This provides additional credibility to the previous translation of seneh as “a high rocky crag” in the Mitsraym | Crucibles chapter of Miqra’ey | Invitations volume. Moreover, the summit of Mount Synay, known today as Jabal Maqla, the Burnt Mountain, still reveals the consequence of God’s presence. (And as an interesting aside, in Hebrew, Miklah, means: “complete perfection.”)

With Yahowah conveying His presence through ‘esh | fire in the midst of this meeting to reveal His Towrah, it is only natural to see the feminine manifestation of God’s light – ‘ishah – as the aspect of the Divine presence we should approach during the Miqra’ey.

114At this point, Moseh was enveloped within Yahowah’s light while the Children of Yisra’el saw it from afar. It was their response to God’s instructions and invitations which set them apart. The same distinction exists between Covenant members and the rest of the world today.

As such, there is yet another insight worthy of our attention. Knowing that God exists is not sufficient to be with Him. This then renders faith moot.

Trekking higher up the Mountain of God on Shabuw’ah, we discover…

“Moseh (Mosheh – the One who Draws Out) entered (bow’ – pursued, came to, arrived, and was included) into (ba) the midst (tawek) of the water vapor (‘anan – cloud and mist) and ascended higher (wa ‘alah – he climbed up and rose up) upon the mountain (‘el ha har).

And then (wa) Moseh (Mosheh) was (hayah – existed) on the mountain (ba ha har) for forty (‘arba’ym – to be square and thus right) days (yowmym) and (wa) forty (‘arba’ym – to be square and thus right) nights (wa laylah).” (Shemowth / Names / Exodus 24:18)

If Yahowah could have summarized His Towrah | Teaching, such that it was reduced to a handful of bullet points, Moseh would not have been on the mountain this long. If His Towrah | Guidance could have been condensed to the length of an average sermon, God would have done so. The very fact that Moseh was there forty days and forty nights speaks volumes about how much there is for us to learn, know, and understand.

Forty is the number Yahowah has designated as the time required for completion. For example, forty Yowbel (2000) years transpired from being expelled from the Gan ‘Eden to the conception of the Covenant with ‘Abraham in 1968 BCE. Another forty Yowbel would pass from that day to the fulfillment of its promises in 33 CE. The final forty 115Yowbel will have run their course upon Yahowah’s return in 2033.

Moseh’s life repeats this pattern. He was 40 years old when he fled Mitsraym. He was 80 upon his return as the liberator of his people. And he would lead them another forty years, reaching 120 years old at the conclusion of his mortal existence. He had lived three lives – one as a prince in Mitsraym, one as a shepherd in Arabia, and one as Yahowah’s messenger. It was an extraordinary life.

Before we leave this instruction from Yahowah, I would like you to consider a final thought. This passage on the Miqra’ey, Towrah, and Covenant, confirms that these things such as the Mow’ed of Shabuw’ah have nothing to do with the Jewish religion but instead lead to the familial relationship Yahowah established with ‘Abraham and affirmed through Moseh. There is but one path to God, one set of instructions, and one Family.

