668Yada Yahowah

Qatsyr

…Harvests

10

Taruw’ah | Testing Yisra’el

The Whore Needs a Bath…

Turning now to a related pronouncement, we encounter one that has stumped scholars for millennia – the supposed Trial of an Adulterous Woman in Numbers 5. But before we get there, Yahowah offers this advice to His sickly people…

“Yahowah (YaHoWaH) spoke (dabar) to Moseh (Mosheh – One who Draws Out; from mashah – to cause people to leave one place and go to another) to say (la ‘amar), (Bamidbar / In the Wilderness / Numbers 5:1) ‘Provide instruction and direction (tsawah – you should choose to authorize and appoint (piel imperative)) regarding (‘eth) the Children of Yisra’el (beny Yisra’el) that they voluntarily send out (wa shalach – they choose to remove (piel conjunctive imperfect jussive)) from the encampment (min ha machaneh – apart from the dwelling place) everyone who is infectious, whether mentally disoriented with chronic anxiety, hopelessly confused, plagued by a pandemic disease, or leprous (kol tsira’ – is diseased, depressed, or discouraged (qal passive participle)), in addition to everyone (wa kol) with oozing sores discharging copious amounts of puss, including those with venereal disease and covered in boils (zuwb), as well as everyone whose soul is contaminated, polluted, or defiled with religious idolatry (wa kol tame’ nepesh). (Bamidbar / In the Wilderness / Numbers 5:2)

Including both male and female, men and women, boys and girls as a memorable and restoring witness (min zakar ‘ad naqebah), you should consistently send them away to outside the encampment, putting them 669apart from where the community is living (shalach ‘el min chuwts la ha machaneh shalach hem) so that they do not contaminate, corrupt, or infect (wa lo’ tame’) their community (‘eth machaneh hem) in which, for the benefit of the relationship and to show the correct path to get the most out of life (‘asher), I dwell (‘any shakan – I, Myself, reside) in their midst (ba tawek hem).” (Bamidbar / In the Wilderness / Numbers 5:3)

In the preamble to a chapter of the Towrah devoted to the “Adulterous Woman,” Yahowah is, by using contagious pathogens as a metaphor, telling us how we should deal with those whose toxic political and religious ideas are contagious. Isolation is His recommendation.

This is what I’ve been urging for decades. The only sane approach to a deadly pandemic like Islam is to quarantine it. Similarly, Israelis should isolate the Haredim so that their delusions do not spread. And when there is a viral pandemic like Covid-19, those who are infected should never be brought into hospitals, where they put those who are already sick at risk. There are copious reasons that God is a steadfast advocate of Qodesh | Separation.

For a home and community to be safe, we are most compassionate and wise when we remove those who are unhealthy. They can and should be treated but apart from the community.

“And, therefore (wa ken), the Children of Yisra’el (beny Yisra’el) did so (‘asah – acted and engaged accordingly) and sent them out (wa shalach ‘eth hem) such that they were apart in a public place outside the encampment of the community (‘el min chuwts la ha machaneh), consistent with the beneficial manner (ka ‘asher) Yahowah (Yahowah) had spoken (dabar) to Moseh (‘el Mosheh). The Family Engaging and Enduring with God (beny Yisra’el) did (‘asah) what was right (ken).” (Bamidbar / In the Wilderness / Numbers 5:4)

Yahowah designed us, and He knows how to keep us 670safe. And in this regard, God realizes that misleading political and religious platitudes are as infectious and deadly as any disease. Therefore, those desirous of living with God must either remove this caustic element from their midst or move away from them.

It should have been obvious to everyone long ago that when Yahowah speaks of “adultery” He is addressing those who are disloyal to Him, cheating on Him with false gods. He is nonplussed by the number of girlfriends or wives the men who advance His agenda may share. For example, Yahowah was not bothered by ‘Abraham having sex with Sarah’s slave. His issue was that Sarah wasn’t the mother and that His Family would not be born of servitude. Years later, we heard nothing from God about Dowd’s eight wives and ten kept-women. His only concern is that His Son acted inappropriately to satiate his desire for Bathsheba.

“Yahowah (YaHoWaH) spoke (dabar) to Moseh (Mosheh – One who Draws Out; from mashah – to cause people to leave one place and go to another) to say (la ‘amar), (Bamidbar / In the Wilderness / Numbers 5:5) ‘Declare this to (dabar ‘el) the Children of Yisra’el (beny Yisra’el), Branded with a stigma as a sign of being possessed and controlled by another (ky), is a man or a woman (‘iysh ‘ow ‘ishah) who chooses to continually act upon or habitually engage in (‘asah – they willingly and consistently commit (qal imperfect jussive third-person plural)) any part of (min kol) that which is offensive and wrong with ensuing guilt for those missing the way and leading others astray (chata’ah – misleading by denying and forfeiting the relationship while incurring condemnation).

By acting in an adulterous and unfaithful manner, being defiant and treacherous by rising above (la ma’al ma’al ba – trespassing by pretending to ascend over and be superior to (qal infinitive construct)), Yahowah (Yahowah), the soul (wa ha nepesh) of this descendant of ‘Adam (ha ‘adam – that person as part of humankind) will 671be deemed guilty and will suffer the consequence (‘asham – will be liable for being wrong and suffer penalty or recompense (qal perfect)) of this (ha hy’).’” (Bamidbar / In the Wilderness / Numbers 5:6)

Yahowah was speaking through Moseh to mankind because the Children of Yisra’el made the single worst decision in human history. A few years back, in His presence, and after He had freed them from being enslaved under conditions which had become tantamount to genocide, they told God to go away. They said that they never wanted to see Him or hear from Him again.

This is why Yahowah spoke indirectly through His Prophets for the next one thousand years. It is why the lives of His People were so miserable and unfulfilling. It was this attitude which had led to their enslavement. This is why they were wandering around in the wilderness. It is why they have been invaded and persecuted more than any other people.

The Yisra’elite problem became so bad, they strayed so far from Yahowah that they forgot His name. And so, He did not intervene on their behalf and allowed ten of the twelve tribes to be hauled off into oblivion. But even then, even with the best of the twelve, Yahuwdah, after a while there were none with whom to communicate. And that is why He asked and then equipped the Nakar | Observant Foreigner as the Man from ‘Edowm, to serve as His Qowl | Voice to awaken Yisra’el before they all miss Shabuw’ah, Taruw’ah, the conflagration of the ‘Adamah Parah, all leading to the Kipurym Homecoming.

Being wrong and missing the way, especially leading others astray, has become the Yisra’elite stigma – a brand they have seared upon themselves. From god’s perspective, it is adulterous and offensive. It has become a sign of defiance and revolt because so many have claimed to speak for the God they silenced – talking over Him in the Talmud and New Testament.

The consequence is guilt. And it is this rotten residue 672that must be expunged even after we have stopped adding to it. And for those included in the Shabuw’ah Qatsyr and Taruw’ah Laqat, their souls will have been purged by Dowd, with him having taken their guilt with him into She’owl during Matsah. However, for the remnant left behind during the final gleaning, and with no intervening Chag Matsah to remove this fungus prior to Yahowah’s return, it will have to be tossed upon the mutilated carcass of the ‘Adamah Parah for incineration.

It is reassuring to see this explanation of adultery presented before commencing this prophecy regarding an “Adulterous Woman.” From Yahowah’s perspective, those who are religious and political are branded and, thus, identified as being part of these foul institutions committed to cheating on Him. It is as if they were wearing a sign scratched with their own blood on their foreheads – “I belong to the Haredi or Likud.” And for these things there is a consequence in life and in death – both of which entail separation from God.

Let’s be clear, since God has been. The primary use of adultery in the Towrah has nothing to do with sexuality or marriage. The men and women portrayed in the Towrah were not monogamous. They were neither criticized for having more than one lover nor were they encouraged to act differently. What Yahowah expressed here and in the context provided throughout His Towrah and Naby’ makes it obvious that Yahowah’s concern is His people cheating everyone out of a loving relationship with Him by being religious.

That said, since we have all grown up in religious and political households and communities, Yahowah isn’t holding what we may have done previously against us. It is only when someone continues to act upon or engage in that which leads them and others away from Him that it becomes a problem. And God sees both the overtly political and religious as being defiant and treacherous, for not only leading others astray but also for exerting their propositions above God’s instructions. Such is the nature 673of the Talmud.

As a result, it is the guilt incurred prior to changing attitudes toward Yahowah, His Son, and the Covenant that must be expunged. Dowd has done his part, but soon the final Zarowa’ must do his. Reconciliation must precede Yahowah’s return. And for this, Yahowah has a plan.

For the past twenty-three years, I have filled the pages of Yada Yahowah with this message. We must come to appreciate what is right and wrong, good and bad, and take the initiative to acknowledge where we have erred. Even then, we must cast that which was wrong aside, separating ourselves from all that separates us from God. It is then that we are subject to being restored. And it is only then that anyone can return Home.

Recognizing that we have been led astray by religious affiliations and political parties is the first step in the right direction. Disassociating from both is the second. And in this case, Yahowah’s instruction was presented in the hitpael stem which states that this admission and resolve must be of our own initiative. This means, the barrier to entry for most is the filth they continue to carry with them, religious rubbish God will not allow in His Home.

Therefore, this is a necessary first step…

“On their own initiative, unaffected by others, they should understand, acknowledge, and then cast aside (wa yadah – independently, and on their own accord, at that time, they should recognize and admit, then throw away (hitpael perfect)) their guilt from having been wrong and misleading (‘eth chata’ah hem) that they had engaged in up to this point in time (‘asher ‘asah – which they had done prior to this).

Then, he will return to transform and restore (wa shuwb – he can come back to turn his life around, repairing the damage while encouraging change (hifil perfect)) with the first and foremost making a reconciling guilt offering for him (‘eth ‘asham huw’ ba ro’sh huw’ – with an essential, esteemed, high ranking, and crucial leader 674making an atoning sacrifice for him, providing restitution and offering compensation for him) – then adding something over and beyond the fifth to it (wa chamyshy huw’ yasaph ‘al huw’).

And so, for the benefit of the relationship (wa la ‘asher) he will offer this as a gift at that point in time (nathan – he will produce and bestow (qal perfect third-person masculine singular)) to the one who was guilty and liable for wrongdoing (‘asham la huw’ – whose guilt requires consequence of recompense (qal perfect)).” (Bamidbar / In the Wilderness / Numbers 5:7)

It is a simple, straightforward process. Come to know and acknowledge that religion and politics are misleading and that God wants us to disassociate from both. Cast these villains aside. Recognize that Yahowah has a plan to resolve the guilt incurred prior to accepting the truth about Him and His way.

Almost anyone can be restored and come to Yahowah by acting upon this message once restitution is made to resolve prior guilt. For most, they will capitalize upon what Dowd has done for us on Matsah when he removed our shame and carried it with him into She’owl, where he deposited it, never to be seen again. But not everyone because nine years from now, the last Passover, UnYeasted Bread, and Firstborn Children will have come and gone. Those who were among the last to observe Chag Matsah and capitalize upon the Messiah’s gift will be among the souls gleaned during the fifth Mow’ed – Taruw’ah. Those who had not, who were left behind, will now need to have their guilt removed by Yada serving as the ‘Adamah Parah. It is his sacrifice as the Red Heifer that will provide the final opportunity to come clean and come home.

Therefore, in the preamble to the story of the Adulterous Woman, Yahowah is revealing that there will be a time when those who were deliberately passed over and excluded from participating in the fifth Mow’ed due to their lingering guilt, and who have failed to avail themselves of Dowd’s sacrifice, will need immediate 675restitution. And for this, Yahowah’s foremost reconciler will offer to take their guilt upon himself and have it obliterated along with what is left of his basar | mortal body.

For Yada to refer to what Yahowah has and will continue to do with him as His foremost means to reconciliation is accurate because Moseh was Yahowah’s foremost liberator and teacher and Dowd has been Yisra’el’s foremost protector, role model, and savior. And while both the first and second Zarowa’ offered the means to reconciliation, it was not their primary mission.

As foretold, the ‘Adamah Parah’s gift of reconciliation will be over, during and beyond the fifth Mow’ed. As did his King before him, he will offer his life to restore the remnant of Yisra’el on the cusp of the Messiah’s return. Consistent with the prophecy of the Red Heifer, his offer will be to cleanse their souls by accepting and then incinerating their religious and political malfeasance.

As we know, Yisra’elites will be in this predicament with only seconds remaining because, heretofore, they have discredited and denied their Ga’al | Kinsman Redeemer. And so, while he will be returning to his city, the remnant will have to find transformation and restoration another way. Therefore, the final Zarowa’, after devoting himself to cultivating the Qatsyr and Laqat, will offer restitution by honoring the promise of the Red Heifer. And as the hofal stem suggests, he will be as compelling and forceful as words and deeds allow. There will be no better option or a day after tomorrow for those who look elsewhere.

What follows seems to suggest that even after the Time of Yisra’el’s Troubles, a horrific war, two compelling Witnesses, two magnificent Harvests, and the spectacle of the Red Heifer, Yisra’elites will be hesitant again. They will not be running to ‘ElYah to capitalize on this gift from God to His People. Many will be as they have always been, stubborn and recalcitrant. But at this late moment, Yahowah will not allow His Zarowa’s sacrifice to be 676annulled. So, He will apply it as He deems fit. And as we read these words, it is evident that the Bull and Ram, the Prince and his King, will work together to transform and restore Yisra’el.

“But if there are none to approach this individual (wa ‘im ‘ayin la ha ‘iysh) to be redeemed (ga’al – to deliver salvation through an acceptable exchange (qal participle)), to be transformed and restored (shuwb – to recover, change, and to return (hifil infinitive)), the guilt offering providing restitution (ha ‘asham – the atoning sacrifice to pay the penalty to resolve guilt) will be for whom the removal of guilt for reconciliation (‘el huw’ ha ‘asham) will change and restore (ha shuwb – turns around, brings back, and transforms by an irresistible and compelling transformational force (hofal participle)) to approach (la) Yahowah (Yahowah).

Accordingly, the one acting in the role of priest (la ha kohen) in addition to (min la bad) the Ram (‘Ayil – the Leader and Door) of Reconciliations (ha Kipurym), for the benefit of the relationship (‘asher), will make amends through the removal and purging of guilt (kaphar – the one who is providing reconciliation through a release, discharging guilt through an atoning sacrifice, annulling wrongdoing (piel imperfect third-person masculine singular)) with him and for him (ba huw’ ‘al huw’).” (Bamidbar / In the Wilderness / Numbers 5:8)

The purpose of all of this last-minute maneuvering will be to prepare the reluctant remnant of the Children of Yisra’el to survive Yahowah’s approach so that they can exist in God’s presence – something they have not done in nearly 3,500 years. It is why I have written Yada Yahowah. It is why I will do as Yahowah requests. Will you?

And while the answer should be emphatic, “Yes!” long before this point, especially with Yisra’elites perishing and the planet decaying, religion dies hard. There is an excuse for everything, from God’s action to His inaction, their continual failure or temporal success. Therefore, this seems to be saying that the reason this remnant was left behind is 677that they remain lost in their own ways. And so, Yahowah is going to offer a special exemption to anyone who makes an effort to resolve their guilt.

This is brilliantly scribed. The two animals sacrificed to provide reconciliation on Kipurym are a bull and a goat – Yada and ‘ElYah. The ‘Ayil | Ram is offered during Pesach. Therefore, by speaking of the “one acting in the role of the priest in addition to the Ram of Reconciliation who amends the relationship by offering to remove guilt,” Dowd will be joining ‘ElYah. This would place ‘ElYah before the Mercy Seat of the Ark of the Covenant beside Dowd with my blood. They may well anoint it together.

Also, by acknowledging the “Ram of Kipurym,” we see the Pesach ‘Ayil returning after fulfilling Passover on the Day of Reconciliations. This is as it should be since Dowd fulfilled Pesach, Matsah, and Bikuwrym, leaving the Shabuw’ah and Taruw’ah Harvests to his Basar, knowing that he would return and they would work together again beginning on Kipurym.

Therefore, ‘ElYah and Dowd are capitalizing upon what Yahowah arranged during and beyond Taruw’ah with the sacrifice of the ‘Adamah Parah | Bloody Red Man and Productive Bull. According to the first Zarowa’, and now in the presence of the second Zarowa’, God is saying that the third Zarowa’ will have made a special contribution to Yisra’el, lifting them up to be with Him. His gift of life will apply to all who are set apart unto God among the Children of Yisra’el. They will continue to live.

The idea of God going over and beyond the fifth Miqra’ is not only reinforced in this next pronouncement, the very presence of the ‘Adamah Parah sacrifice after the Taruw’ah Gleaning demonstrates that Yahowah has gone over and beyond the annual intent of the fifth Miqra’ to save His people from themselves. This will be their last chance for romance.

“And the entire offer on Taruw’ah makes a special contribution to being lifted up and raised and is a gift 678(wa kol taruwmah – so everything pertaining to a thoughtful interpretation of Taruw’ah is uplifting) for everyone who is set apart (la kol qodesh) among the Children of Yisra’el (ben Yisra’el) for those who, to enjoy the benefits of the relationship (‘asher), approach and are present (qarab – come near and present themselves (hifil imperfect)) with regard to the one acting in the role of priest (la ha kohen) regarding this (la huw’). He will continue to exist (hayah – he will be ongoing (qal imperfect third-person masculine singular)).” (Bamidbar / In the Wilderness / Numbers 5:9)

I am delighted to see the second reference to Taruw’ah, with the first being “over and beyond the fifth.” This is because, as we shall soon see, the Adulterous Woman, representing Yisra’el, is brought back into a relationship with her King as a result of what occurs over and beyond Taruw’ah with the sacrifice of the Red Heifer.

When Yahowah revealed in the previous pronouncement that there would be a special dispensation for the reluctant remnant of Yisra’el on the eve of His return with His Son on Kipurym, I had been curious to know their ultimate fate – and here we have it. They aren’t necessarily reconciled, much less saved, but simply afforded an extension on life. They are being given a second chance, the opportunity to respond differently to Yahowah now that they are in His presence once again.

Clarifying this conclusion, God said…

“Each individual (wa ‘iysh) set apart to Him (qodesh huw’), to approach Him (la huw’) will have chosen to continue to exist (hayah – will, of their own initiative and freewill be ongoing (qal imperfect jussive)).

By approaching the one acting in the role of priest (la ha kohen) who is offering this gift (nathan – by him appointing, allowing, and bestowing this offer (qal imperfect third-person masculine singular)), a person benefits from the relationship (‘iysh ‘asher), continuing to exist (la huw’ hayah – he is ongoing (qal imperfect third-679person masculine singular)).” (Bamidbar / In the Wilderness / Numbers 5:10)

We know that this is addressing the future because the result is consistently presented as continued existence, which has not been available previously. Even those who embraced the Beryth and capitalized upon the Miqra’ey had their ongoing existence interrupted by their physical mortality – that is with the exception of ‘ElYah. So, what we are witnessing in this preamble is prophetic of the sunrise on Taruw’ah and the sacrifice of the ‘Adamah Parah as officiated by ‘ElYah.

This fabulous introduction brings us to the misunderstood and never previously applied test for the adulterous woman. But make no mistake, she isn’t one, but many, and her suitor is the most extraordinary man who ever lived.

“Yahowah (YaHoWaH) spoke (dabar) to Moseh (Mosheh – One who Draws Out; from mashah – to cause people to leave one place and go to another) to say (la ‘amar), (Bamidbar / In the Wilderness / Numbers 5:11) ‘Declare this to (dabar ‘el) the Children of Yisra’el (beny Yisra’el), and express in words to them (wa ‘amar la hem), “When branded and stigmatized (ky), the most important person’s (‘iysh ‘iysh – the man among men) wife (‘ishah huw’ – his woman or female companion) will be untrustworthy and unreliable regarding the relationship (wa ma’al – acts treacherously while egregiously trespassing, acting as if more important) with him (ha huw’) uppity, dishonest, and grievously disloyal (ma’al).”’” (Bamidbar / In the Wilderness / Numbers 5:12)]

There is but one Qodesh Qodesh in Yahowah’s Family, and so the identity of the ‘Iysh ‘Iysh is readily known. He is Dowd, the Firstborn and Chosen One of Yahowah, and the Untrustworthy Woman, who has been Grievously Disloyal to him, is Yisra’el. There is no reason to be coy since Yahowah has made this obvious for the observant.

680This treatise on how to return to the Messiah and King’s good graces is being told using the metaphor of an adulterous woman so that it replicates the condition God condemned in the preamble when He declared that His people had been cheating on Him. And even worse than the cold shoulder Jews have given Yahowah, their treatment of Dowd has been more grievous.

“Then a person (wa ‘iysh) individually crawls into bed with her (shakab ‘iysh ‘eth hy’ – he sleeps with her)). He lies down to procreate offspring (shikabah zera’) but it is concealed (wa ‘alam – it is hidden) from the eyes of her man (min ‘ayin ‘iysh hy’) such that she is undetected for a while (wa satar). And yet, she is dirty and defiled, even idolatrous (wa hy’ tame’).

A witness does not exist (wa ‘ed ‘ayn – there is no testimony) against her (ba hy’), so she was not caught or seized (wa hy’ lo’ taphas).” (Bamidbar / In the Wilderness / Numbers 5:13)

This has long been the case with Yisra’el. God’s chosen people have chosen to breed defiant children who continue to be drenched in the filth of their religious and political schemes. She remains dirty and defiled, largely because no one has dared expose and condemn Judaism for fear of being slandered as an anti-Semite. But let it be known, rabbis are largely responsible for the proliferation of Christianity and Islam in addition to Judaism and Progressive politics. And these are the four greatest foes of the Jewish people. As they currently exist, Dowd cannot lead them or save them, and Yahowah cannot be anywhere near them.

Fortunately, there is a solution, but it comes by way of that same fellow they are prone to call an Anti-Semite. And that’s quite the dilemma because to see their Messiah and God again, the Chosen People must admit that they have chosen poorly and accept help from the individual who is holding them accountable for all of the whores they have invited into their beds.

681“Then he will have passed over him (wa ‘abar ‘al huw’) a jealous spirit, seeking spiritual exclusivity in the relationship (ruwach qina’ah – a passionate and zealous spirit) and he will become passionately jealous, desiring the undivided attention (wa qana’) of his wife (‘eth ‘ishah huw’ – his female companion). But she has defiled and sullied herself (wa hy’ tame’).

Or as an alternative (‘ow), he will have passed over him (‘abar ‘al huw) a jealous spirit, seeking spiritual exclusivity in the relationship (ruwach qina’ah), and he becomes passionately jealous, desiring the undivided attention (wa qana’) of his wife (‘eth ‘ishah huw’ – his female companion) and she has not defiled or sullied herself (wa hy’ lo’ tame’).” (Bamidbar / In the Wilderness / Numbers 5:14)

Either way, the Messiah and King is going to want Yisra’el back – or what’s the purpose of returning? But since that cannot occur if she remains slathered with the infidelity of religion, or remains stained by Progressive politics, Yahowah is presenting the alternative. However, for Yisra’el to come clean after 3,500 years of rebellion, something, or someone, is going to have to give.

“And this individual should come with this female of his (wa bow’ ha ‘iysh ‘eth ‘ishah huw’) to the priest (‘el ha kohen) and he should bring (wa bow’) a contribution to approach (‘eth qarban – something of value as a voluntary gift to come near) regarding her (‘al hy’), a tenth measure of barley flour (‘asyry ha ‘eyphah qemah sa’orah) without pouring out oil on it (lo’ yatsaq ‘al huw’ shemen), and no offering on it of frankincense (wa lo’ nathan ‘al huw’ labownah) because (ky) a gift (minchah) of desire and passion (qina’ah – of zeal for exclusivity in the relationship) for him (huw’) is a gift (minchah) of remembrance (zikarown) to be mindful of (zakar) guilt from the liability of religious corruption (‘awon – from distorting, corrupting, twisting, and bending to pervert the truth).” (Bamidbar / In the Wilderness / Numbers 5:15)

The inclusion of barley speaks of Bikuwrym, 682suggesting that the best option for Yisra’el would be to capitalize on Dowd’s gift of Pesach and Matsah such that they are readmitted to the Family on Bikuwrym. However, it will be too late for that, especially since she has continued to wallow in religiosity. And as we can see, the oil, representing the Spirit, normally added to the wave offering on Bikuwrym, is to be excluded. The returnees from the remnant are to remain mortal for a time, which is why the oil is excluded.

As for frankincense, it is a fragrant resin used to mask unpleasant odors. And so, there will be no covering up her stench. Further, frankincense was imported into Judea from Arabia and elsewhere, making it a foreign substance. And while it was prescribed for incense during the Mow’edym, by excluding it, Yisra’el wasn’t going to come clean in this way. There would be no smokescreen and no covering up her religious corruption.

“And he should approach with her (wa qarab ‘eth hy’) to the one in the role of the priest (kohen) and present her standing (wa ‘amad) to approach the presence (la paneh) of Yahowah (Yahowah).” (Bamidbar / In the Wilderness / Numbers 5:16)

Therefore, Yahowah is going to serve as the officiant should the nuptials be allowed to progress. And for this to occur at this late date, ‘ElYah will have to apply the remedy offered by the Red Heifer. And that is why the solution is water and ash…

“The one acting as priest (wa ha kohen) should obtain (laqach) the set-apart water (maym qodesh) in a clay, earthenware, vessel (ba kaly cheres). And the priest (wa ha kohen) will obtain (laqach) from the pulverized ashes (wa min ha ‘aphar – the greyish fine dust), which, for the benefit of the relationship (‘asher), have come to exist (hayah – is on an ongoing basis) within the floor (ba qarqa’ – associated with that which has been torn to pieces and torn away) of the Tabernacle (miskan – Home and Dwelling Place; from my – to ponder the implications of shakan – the place to settle down, abide, 683and reside) and he will place it as a gift (wa nathan – he will bestow it) into the water (‘el ha maym).” (Bamidbar / In the Wilderness / Numbers 5:17)

This is further evidence that a replica of the Tabernacle of the Witness will be erected on the Temple Mount and that the Red Heifer will be burned in proximity to it. This is the same recipe that is prescribed in Bamidbar / Numbers 19. In fact, it was at this point in the proceedings that I returned to augment the prophetic portrayal of the Red Heifer due to the inclusion of para’…

“The one acting as the priest (wa kohen) will present the woman standing (‘amad ‘eth ha ‘ishah) before the appearance (la paneh – approaching the presence) of Yahowah (YaHoWaH).

Then he will release (wa para’ – he will have let loose and cast off, letting go of (qal perfect)) the woman’s head along with her toxicity (‘eth ro’sh ha ‘ishah – the woman’s gall, venom, and bitterness in addition to her leaders and those who rule over her).” (Bamidbar / In the Wilderness / Numbers 5:18 in part)

It is apparent that the one acting in the role of the priest is going to be drawing attention to the woman’s head and, therefore, her inclinations and thinking, by cupping her head in his hands. Symbolically then, he will para’ | release it, along with her toxicity. And in this regard, it is interesting that ro’sh can be rendered three different ways, as “head,” as “leader,” or as “gall, venom, and bitterness.” All of this must go for Yisra’el’s attitude, thinking, and judgment to be restored.

But that is where it gets interesting because para’ is a direct cognate of Par and Parah, the Bull who serves Yisra’el as the Red Heifer.

Para’, which means “to release, let loose, and emancipate” reveals in this context that the Par | Bull and Parah | Heifer contribute to the removal of Yisra’el’s bitterness and toxicity. It is the result of a Yatsa’ | Exodus – this one from the continued propensity to be overtly 684political and religious which has kept Jews estranged from Messiah and God. And as we discovered is the case with many words sharing the par root of bull, para’ can be rendered as “to expose and dismiss, uncover then absolve,” which is the result of the Parah’s | Heifer’s sacrifice on Taruw’ah and the Par’s | Bull’s blood on Kipurym.

Addressing the Parah’s other traits, para’ is used to describe a “shoot or stem which bears fruit” and of a “leader who offers freedom.” This is designed to call our attention to the Zarowa’ cultivating the harvests before becoming the ‘Adamah Parah. And as we are aware, the definition of parah is modified by adding the feminine ah suffix to par | bull, rendering the result as “to be productive and fruitful, cultivating offspring through an abundant harvest.” This is a lovely way to integrate the benefits of the Zarowa’ and Parah.

As I have shared previously, Par | Bull was written Peh Rosh | . These letters indicate that this will be a man known for his thoughts and speech. It is also insightful to reveal that Parah, scribed Peh Rosh Hey is presented as . This affirms that the Heifer is human – with all three characters depicting key aspects of a thoughtful, observant, and talkative man. Therefore, the Productive and Fruitful Bull Pursuing the Harvest is an exceptionally vocal and reasonably intelligent as he points the way to God.

And yet, we are just beginning to explore this amazing pronouncement…

“Place as a gift (wa nathan – then offer as something being bestowed) on the palms of her hands (‘al kaph hy’) the sacrificial offering (minchah – of the gift bestowed and apportioned as a present; if associated with minazar – then of the anointed prince) of the memorable man (zikarown – of the remembrance of the man; from zakar – to recall and human male) apportioned as the sacrificial gift (minchah – of the gift presented as a present; if associated with minazar – then from the anointed prince) for exclusivity in her relationship (qina’ah hy’ – of her zealous and jealous passion).

685And in the hand of the one acting in the role of the priest (wa ba yad ha kohen), they will choose to have (hayah – they will continue to be by choice (qal imperfect jussive third-person masculine plural)) the waters (maym) of vexing and provoking bitterness (ha mar – of a pungent, disagreeable, grievous, and toxic nature) of the curse of harmful consequences (ha ‘arar).” (Bamidbar / In the Wilderness / Numbers 5:18)

Once again, we are being reminded that the cure for Yisra’el, and the means she has to come clean and embrace both Messiah and God, are to accept the gift the ‘Adamah Parah is offering. He is being apportioned to Yisra’el to reattain exclusivity in the relationship, providing reconciliation.

It is the water mixed with ash as a gift from the sacrificial offering that will be poured over the palms of her hands. And while Yisra’el has brought the pungent and bitter Waters of Marybah with her, it will be washed away.

We are even told that the sacrificial offering will come by way of a Zikarown | Memorable Man. And while Moseh and Dowd are both far more important and, indeed, memorable, Dowd is the bridegroom and Moseh is retired. So, this fellow is Yada, the third Zarowa’, the final Witness, Herald of the King, and ‘Adamah Parah. Through the sacrifice of the Red Heifer, the curse of harmful consequences will be lifted from Yisra’el.

“The one acting in the role of priest (wa ha kohen) will have her swear an oath and make a solemn promise to earnestly affirm the truth regarding herself at this moment in time (shaba ‘eth hy’ – he will ask her to make a truthful statement seven times (hifil perfect)).

He will say to the woman (wa ‘amar ‘el ha ‘ishah), ‘If a person has not lain with you (‘im lo’ shakab ‘iysh ‘eth ‘atah), and if you have not gone astray, turning away to (wa ‘im lo’ satah) that which is filthy and defiled (tuma’ah) under your individual person (tachath ‘iysh ‘atah), you are released, pardoned, innocent, and free 686(naqah) from the waters (min maym) of vexing and provoking bitterness (ha mar – of a pungent, disagreeable, grievous, and toxic nature) of the curse of harmful consequences (ha ‘arar ha ‘eleh).” (Bamidbar / In the Wilderness / Numbers 5:19)

Yahowah is using the analogy of a troubled marriage to present the state of affairs between Dowd and Yisra’el at present. It is actually quite similar to the presentation in Howsha’ / Hosea, where Yisra’el is equated to a religious prostitute, prompting God to announce a divorce. And, just as is the case in Howsha’, this is something which must be resolved prior to Yahowah returning with Dowd for the Family Reunion on Kipurym.

Therefore, in this prophetic statement, Yisra’el is being asked to renew her wedding vows, being truthful for a change. But since it is obvious that she is filthier than a pig in a pungent sty, the curse of religious indoctrination remains. This being the case, Yahowah is proposing a solution…

“By contrast, branded and stigmatized as a sign of ownership by another (wa ‘at ky), you having gone astray (satah – you have moved in a different direction) under your person (tachath ‘iysh ‘atah), and rather instead (wa ky) you are polluted and unclean (tame’).

A person is being offered to you as a gift (nathan ‘iysh ba ‘atah – he is bestowed to you as a gift with you), with her horizontal (‘eth shakobeth hy’), apart from your individual man (min bala’dey ‘iysh ‘atah).” (Bamidbar / In the Wilderness / Numbers 5:20)

Religion is stigmatizing. It is a sign that one’s soul is owned and controlled by another.

I’ve considered a wealth of things over the years, but I never thought it would come to this – to being a whore sanitizer. And yet, as we read the effect of the Red Heifer’s ashes when mixed with water on the remnant of Yisra’el, it became obvious that this was God’s intent. It’s funny in a way. The very gowy the Yisra’elites will want to dismiss 687for being filthy will be the only effective means of cleansing them.

Clearly, with the Zarowa’ becoming the ‘Adamah Parah | the productive bloody red man on the ground, a person is being offered as a gift to reconcile God’s wayward people, even if he / she (man and heifer) is horizontal at this time.

It is essential that Yisra’el not only admit that they have gone astray but also acknowledge their newfound commitment to the truth…

“The one acting in the role of priest (wa ha kohen) shall have the woman swear an oath and make a solemn promise to earnestly affirm the truth regarding herself at that moment in time (shaba ‘eth ha ‘ishah – he will ask the woman to make a truthful statement seven times (hifil perfect)) by way of (ba) Shabuw’ah | the Promise of Seven (Shabuw’ah – the Oath of Seven Shabats) for the curse of Allah (ha ‘Alah – to swear, curse, and condemn).

The one acting in the role of priest (wa ha kohen) should say (‘amar) to the woman (la ha ‘ishah), ‘Yahowah (Yahowah) wants to offer the gift (nathan – He has decided to bestow (qal imperfect jussive)) for you (‘eth ‘atah) regarding the curse of Allah (la ‘alah) and regarding (wa la) Shabuw’ah | the Promise of Seven (Shabuw’ah – the Oath of Seven Shabats) in the midst of your family (ba tawek ‘am ‘atah).

Yahowah (Yahowah) is dramatically offering to give with ongoing implications (nathan – He is bestowing (qal infinitive – a verbal noun intensifying the action over time)) such that pursuant to your procreative power (‘eth yary’owth ‘atah – with your loins and body) you will give birth (naphal) and your womb (wa ‘eth beten ‘atah) will swell (tsabeh).’” (Bamidbar / In the Wilderness / Numbers 5:21)

Speaking of surprises, I did not expect to see Shabuw’ah or Allah in this story of the Adulterous Woman. By mentioning Shabuw’ah, Yahowah is drawing His 688people’s attention to the Zarowa’ and Parah – the Fruitful One Cultivating the Harvests. He is also reminding them that, because they missed it, they were left to endure the curse of Allah – seven years of terror and torment at the hands of sadistic and demonic Muslims. The Time of Israel’s Troubles is Allah’s time to slander, abuse, plunder, abduct, and kill Jews. His musings on the matter can be found in Ezekiel, where Satan brags about raping Jewish girls and of his twenty-five creative ways to kill Jewish men. Should you not concur, I encourage you to read the volumes of Babel.

Yahowah’s parting statement is typically mistranslated. I say this because it opens with God wanting to offer Yisra’el a gift, something to salve the wounds inflicted by Allah. And in this case, as a result of the Red Heifer’s sacrifice, the barren woman that has been Yisra’el, the nation of stillborn children too corrupted by religion to survive, will give birth to healthy offspring once again. So, the gift is swelling wombs and a return to childbearing. After all, what’s the point in bringing Dowd back if only to hassle with a single generation of religious and political malcontents and perverts?

Considering the seriousness of my pejorative, and Yahowah’s constant references to embittered and toxic waters, it’s time I share the torrid tale of the Waters of Meribah. Not surprisingly, we not only find it in Bamidbar / Numbers, these are the first words spoken in the Towrah after the prophetic portrayal of the Red Heifer…

“And the entire community (wa kol ha ‘edah – everything associated with the enduring witness and restoring testimony) of the Children of Yisra’el (beny Yisra’el – the Offspring of those who either Engage and Endure with God or Struggle and Strive against the Almighty) came to (bow’ – arrived at) the Desert (midbar – lifeless wasteland where the Word is questioned) of Sin (Tsin – a thorn or barb which is used to prick, prod, or goad) in the first and foremost (ba ha ri’shown) month (chodesh – time of renewal [in ‘Abyb around Pesach]). 689And the people (wa ha ‘am – and the extended family) dwelt (yashab – stayed and lived, settling down) in Qadesh (Qadesh – to be set apart and separated), where Mirym (wa sham Mirym – it was there that rebellion and bitterness) died (muwth – perished) and was buried (wa qabar sham). (Bamidbar / In the Wilderness / Numbers 20:1)

There had not been any water (wa lo’ hayah maym) for the community (ha ‘edah – for the enduring witness and restoring testimony). So they were gathered and assembled against (wa qahal ‘al – they grouped together over) Moseh | Drawn Out (Mosheh – one who removes; from mashah – to draw out) and to oppose (wa ‘al) ‘Aharown | the Alternative (‘Aharown – Enlightened Expression of Freewill as an Alternate, a bringer of light and choice; from ‘ar – presenting a desirable option under the auspices of freewill as an alternative and own – pertaining to enlightenment). (Bamidbar / Numbers 20:2)

Then the people (wa ha ‘am) quarreled in opposition, ridiculing and mocking, while being contentious (ryb – they were hostile, insulting, accusing, and taunting (qal imperfect)) toward (‘im – with and to) Moseh (Mosheh – one who draws out; from mashah – to draw out). They protested and said (wa ‘amar la ‘amar), ‘If only (wa luw – why not and what would have been the difference if) we had perished (gawa’ – we expired) along with the death (ba gawa’ – breathing our last and ceasing to live) of our brothers (‘ach ‘anachnuw – our relatives and compatriots) in the presence of (la paneh – approaching the very face of) Yahowah (Yahowah).’” (Bamidbar / Numbers 20:3)

Early in the Exodus, while Moseh was receiving Yahowah’s Towrah | Guidance on the Summit of Mount Choreb, wayward Yisra’elites rejected the God who had saved them, and they built an idol in the form of a golden calf to worship the sun god they had been subjected to in Mitsraym. As a consequence, Yahowah shortened their mortal existence, in essence canceling the gift of life He 690had given them. Having learned nothing from that lesson, the survivors said that they would have been better off if they had died right along with their religiously misguided brethren.

But it is actually worse than this because the Yisra’elites were still harboring animosity against Yahowah, blaming God for truncating the lives of those He had liberated. Rather than accept responsibility for having spit in God’s face, for doing the single worst thing anyone could have done at this moment – being religious – they would have preferred to have suffered the fate of those Yahowah exposed and condemned. Moreover, they were identifying with and longing for their ‘ach | brethren, not Yahowah. Their preference was to be with their religious brothers instead of God.

Therefore, while historic, the Waters of Marybah is also prophetic, depicting what is occurring between the Haredi and Yahowah at this very moment. Rather than admit that their religion is an affront to God and that they are wrong, rabbis claim they speak for G-d. And based on the way that they congregate, where they live, how they dress, what they read, and who they spend their days listening to and venerating, the Haredi overwhelmingly prefer their own religious company to a relationship with Yahowah. Ultra-Orthodox Judaism is a cult of parched religious men who prefer their rhetoric, even unto death.

One can surmise that Yah would have been pleased to comply with their wishes – dispatching them as would be His preference today. After all, He was now witnessing the people He had rescued from religious and political oppression taunting, mocking, and insulting Him by continuing to be religious.

And once again, this is something we witness in Judaism, where the absurd claim is made that their religious text – the Talmud – was conveyed by G-d at the very time He was eliminating those who were religious for the crime of being religious. Please ponder the implications of Yisra’elites preferring to die with their brethren than live 691with God. And then think about why there is no means to eternal life in Heaven in Judaism. They would prefer to die with their religious kin – and most of them will.

These miserable and ungrateful bums didn’t give their tongues a rest. They continued to demonstrate their disdain for God, further alienating themselves from the Author of the Towrah and Creator of life with each word...

“So, for what purpose (wa la mah) did you bring (bow’) Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence) with this contingent (‘eth qahal – community and mob) to (‘el) this desert (ha midbar ha zeh – this lifeless wilderness of questioning the word; from my – to question and dabar – word): so that we could die (la muwth) here (sham) along with our livestock (‘anachnuw wa ba’yr ‘anachnuw)?” (Bamidbar / Numbers 20:4)

They did not know the answer then, and they don’t know it now – which is why the ‘Adamah Parah is the Man from ‘Edowm. Then as now, religious Jews would prefer to complain and die surrounded by others who act like them than live with God. They were as oblivious to the purpose of the Covenant on that day as they are on this day. Indeed, the story of the Waters of Marybah is prophetic of Judaism as it was and as it remains.

“And for what purpose (wa la mah) did you withdraw us in such a grandiose manner (‘alah ‘anachnuw – did you make this sacrifice, lift us up and exalt us (hifil perfect)) from (min – out of) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – 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, assaulted and shut up in the likes of a concentration camp by those showing great hostility) to come with us (la bow’ ‘eth ‘anachnuw) to this horrible, good-for-nothing place (‘el ha maqowm ha ra’ – to this 692miserable, harmful, troubling, and all-around bad site, this worthless, noxious, and disagreeable location)?

This is not a place (ha zeth lo’ maqowm) for sowing seed (zera’ – for families to grow and produce offspring) or for figs (wa ta’enah – edible fruit), or for vines (wa gepen), or pomegranates (rimown). And besides all of that, there is nothing to drink (wa maym ‘ayn la shatah).” (Bamidbar / Numbers 20:5)

Yahowah had been explicit, telling all who would listen that, after liberating them from religious and political oppression, they were headed to the Promised Land where they would grow as a family and enjoy working together. God’s agenda was clearly articulated vocally and in writing. However, the Yisra’elites were deaf to God, a condition that continues for most Jews. They prefer to be subject to religious edicts. It is as if they never left Mitsraym.

By using ra’, the disgruntled Yisra’elites were describing themselves rather than their location. Nature, even in its rawest form, inspires those who approach it with the right attitude. And yet, an unspoiled wilderness becomes hellish among those who are this miserable. It takes a special kind of rotten to prefer religion to a relationship with Yahowah, death to life, disagreeable to desirable. But they had one thing right: they were in the wrong place for a family to grow.

Not very long ago, these ingrates had been slaves mucking around in the mud. Now free, they were bellyaching about everything – including the viability of the flocks they had been given. There was no pleasing them. It was as if they thought that the God who had defeated the Egyptian Empire by drowning Pharaoh’s army in the Red Sea was incapable of providing a little water.

While it is a small detail in the midst of a larger story, before they began to act up, the Children of Yisra’el were “‘edah – an enduring witness to the restoring testimony.” But now they had become “qahal – a conditional 693community and mob.” That is quite a demotion.

“Moseh (wa Mosheh – one who draws out) and (wa ‘al) ‘Aharown (‘Aharown – enlightened freewill and the alternative) moved away from (bow’ min) the presence (paneh) of the contingent community and mob (ha qahal) to (‘el) the doorway (petah – the opening) of the Tent (‘ohel – the Home and Covering, the clearly shining dwelling place) of the Eternal Witness to the Appointed Meetings (Mow’ed – Scheduled Appointments which are designated and fixed; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains while also shaded by ya’ad – to designate and fix an appointment to meet) and they dropped (wa napal – when they fell) on their faces (‘al paneh hem – over their appearance and presence).

The glorious presence (kabowd – the abundantly honorable splendor and great significance; from kabad – the overall merit, massiveness, power, and value) of Yahowah (Yahowah – written as directed by His towrah – teaching) appeared and was seen (ra’ah – was revealed and shown, such that He was witnessed) by them (‘el hem).” (Bamidbar / Numbers 20:6)

Outnumbered by hundreds of thousands, they were likely seeking refuge from the malignant mob. Then, perhaps embarrassed by not having stood up to them, they did a nose plant, either falling or tripping such that they were face down in the dirt. It can happen to the best of us.

But that is the last thing God wanted because, when we fall on our faces, it inverts everything the Covenant represents. After all, as our Father, it’s God’s job to lift us up. And it is hard to be observant when we are looking in the wrong direction. So, this was not starting off well – and it was about to get worse. Even Moseh wasn’t listening.

“And Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence) spoke (dabar – communicated using words) to (‘el) Moseh (Mosheh) for the purpose of saying (la 694‘amar), (Bamidbar / Numbers 20:7) ‘Grasp hold of (laqach ‘eth) the staff (‘eth ha mateh – the branch which is symbolic of the tribes which comprise the nation) and summon (qahal – call together, gathering and assembling) the community of witnesses (ha ‘edah – the assembly to convey the restoring testimony).

You (‘atah) and also (wa) your brother (‘ach ‘atah), ‘Aharown | the Alternate (‘Aharown – Enlightened Freewill), should speak (dabar – should communicate using words (piel perfect)) to (‘el) the rocky and jagged crag (ha sela’ – to the sharp and hard crag) before their eyes (la ‘ay hem – in their sight so that they might gain understanding and perspective) and it will give (wa nathan – and it will bestow and produce) its water (maym huw’).

And thereby (wa) you shall bring out (yatsa’ – you will withdraw and remove) for them (la hem) water (maym) from (min) the rocky crag (ha sela’ – the stone outcropping) and you will be providing a drink (wa saqah) for (‘eth) the community to witness on behalf of the restoring testimony (ha ‘edah – the assembly of the enduring witness) and also (wa) for their livestock (‘eth ba’yr hem).’” (Bamidbar / Numbers 20:8)

Honestly, it isn’t why I turned to this embittering experience, but nonetheless, in it, Yahowah has revealed the identity of the Red Heifer and the source of the waters beneath him. They would come from Crag.

God has also done something that I missed up to this moment, and I’m a bit ashamed of myself. I never understood why Yahowah responded to this mutiny against Him by giving these revolting reprobates what they wanted. And now I understand. The reason that God didn’t explain the source of the water mixed with the Heifer’s ashes pouring out to cleanse the remnant of Yisra’el is because He provided the answer in the very next conversation – one which explained the reason that the ‘Adamah Parah would be the last chance for God’s people to drop their embittered and toxic religious rebellion. Strike the Crag and waters will flow from the Rock to restore the 695community.

On this occasion, Yahowah provided Moseh and ‘Aharown with clear and specific directions. Words matter. They were asked to speak to the rocky Crag and then he would deliver as instructed. And this is particularly insightful because it was from a sela’ | sharp crag that Yahowah first appeared to Moseh. The message is that Crags can be talkative and enlightening, even provide living and cleansing waters, so long as we listen to God, do as He asks, and do not lash out at those who serve Him.

“And Moseh (wa Mosheh) grasped hold of (laqach ‘eth) the staff (ha mateh – the branch which is symbolic of the tribes which comprise the nation) from the presence of (min la paneh) Yahowah (YaHoWaH) in the manner which (ka ‘asher) He instructed him (tsawah huw’ – directed and guided). (Bamidbar / Numbers 20:9)

Then Moseh (Mosheh) summoned (qahal) along with ‘Aharown (wa ‘Aharown) the contingent community (qahal) to (‘el) the presence of (paneh – before) the sharp Crag (ha sela’).

And (wa) he said to them (‘amar la hem), ‘Please (na’ – I implore you), listen (shama’), those of you who are rebellious and embittered (ha marah – those who are defiant and obstinate malcontents): is it possible that from (ha min) this (ha zeth) Crag (ha sela’ ha zeh) we will bring forth (yatsa’ – we will withdraw) water (maym) for you (la ‘atah)?’” (Bamidbar / Numbers 20:10)

He did not wait for an answer because the question was prophetic. So, I ask you, “Is it possible that from this Crag the waters beneath the Red Heifer will come forth? And will they resolve the defiant and obstinate rebellion and bitterness of Israel?”

“Then (wa) Moseh (Mosheh) raised up (ruwm – lifted up) his hand (‘eth yad huw’) and he struck (nakah – he lashed out at, attacking and beating) the rocky outcropping and Crag (ha sela’) with (ba) his staff (ha mateh – the branch which is symbolic of the tribes which 696comprise his kin) twice with two strikes (pa’amym – multiple times, representing the steps one takes in life) and (wa) abundant (rab – massive amounts of high quality) waters (maym) came out (yatsa’). So (wa) the community of the restoring testimony (ha ‘edah – the assembly of the enduring witness) drank (shatah), as did (wa) their livestock (ba’yr). (Bamidbar / Numbers 20:11)

Therefore (wa), Yahowah (YaHoWaH – pronounced as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration) said (‘amar) to (‘el) Moseh (Mosheh – One who Withdraws) and to (wa ‘el) ‘Aharown (‘Aharown – the Alternative and Enlightened Freewill), ‘Because (ya’an – since and for the express reason, based upon this account that) you did not place your trust in Me and you were not trustworthy (lo’ ‘aman ba ‘any – you did not validate or affirm the enduring veracity of My assurance, you did not depend or rely upon Me, and you were not supportive or affirming of Me, neither supportive nor reliable this time in upholding what I had avowed (hifil perfect)) for the purpose of demonstrating that I am unique, special, set apart, and very different (la qadash ‘any – to distinguish and separate Me from that which is normal, common, and pervasive) before (la) the eyes (‘ayn – the sight and understanding, the perspective and vantage point, the observation and witness) of the Children of Yisra’el (beny Yisra’el – children who either struggle or engage with God), therefore, the correct approach is that (la ken) you will not bring (lo’ bow’ ‘eth – you will not arrive and be included, entering along with) this contingent community (ha qahal ha zeth – this moblike assembly, crowd and horde) into (‘el) the land (ha ‘erets) which, to show the way to the benefits of the relationship (‘asher – which to live the most satisfying life), I gave to them (nathan la hem – I offered to them, appointed for them, and placed before them (qal perfect)).’ (Bamidbar / Numbers 20:12)

These are (hem) the Maym Marybah | the Waters of 697Embittered Contention (maym marybah – the waters of provocation and quarreling, conflict and strife, and of willful rejection and deliberate betrayal; from mah – to question and ponder the implications of ryb – contentious words, quarreling and complaining, of controversy and disputes) where (‘asher – to show their way) Beny Yisra’el | the children who are contentious and quarrelsome with God (beny Yisra’el – the descendants who strive against and are in conflict with the Almighty) were contentious with and taunted, disputed and opposed, quarreled against and deliberately accused (ryb ‘eth – were cantankerous and argumentative, combative and antagonistic, petulant and mocking, creating controversies and complaints, finding fault with (qal perfect)), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence). And through them (wa ba hem), He demonstrated that He was different (qadash – He showed that He was set apart, distinct, uncommon and, thus, unlike them).” (Bamidbar / Numbers 20:13)

How is it possible that the Yisra’elites, who said that they would rather have died being religious with the rest of the Jews than live with Yahowah, who were clueless as to why they had been liberated and were oblivious to the message of the Towrah, were allowed into Yisra’el while Moseh, the one who made it possible for the rest of us to know Yahowah and engage in His Covenant, was excluded? One would have thought that it would have been just the opposite.

The answers are mirrored in the Waters of Marybah which served as a reflecting pool – one designed by God to reveal what the Yisra’elites had become and would remain. Yahowah recognized that there was no reason to speak to His people because they were not listening to Him anyway – like the Jews today playing religious dress-up with their fancy weasel hats. There was no merit in reasoning with them because they were anything but reasonable – like their religious descendants. And there was no reason to judge them because they had already done this to 698themselves. The Waters of Marybah is a story of unwitting self-assessment and self-disclosure leading to self-determination.

But more than this, when we turn the prophetic clock forward 3,440 years from the end of this Exodus to the beginning of another, and we witness the waters flowing from the stones of the Temple Mount rather than in the Desert of Sin, we witness something quite similar. The Crag turned Parah would be retired, his job done. His nepesh | soul, like Moseh’s before him, will then get an elevated tour of the Promised Land. It will be left to ‘ElYah to restore the remnant of Yisra’el based upon all we have done up to this point.

So, let’s be clear: Moseh was being rewarded. This was his retirement party after having accomplished the most difficult job in the world as well as it could be done. Yahowah would give him the ultimate tour of the Promised Land – flying him over its full expanse. And then He took him to Heaven. His time of herding bickering bozos was over. As of the day of this writing, however, in the fall of 2024, the last Zarowa’s mission is ongoing.

So, now that we have the proper perspective to appreciate the Red Heifer and the Adulterous Woman, let’s return to God’s depiction of Yisra’el in the wake of the ‘Adamah Parah’s sacrifice. There is hope, even for those who have long rebelled against Yahowah…

“And the waters (wa ha maym) of the curse (ha ‘arar ha ‘eleh) will enter and exit (bow’) through your bowels (ba me’ah ‘atah) to enlarge (la tsabah) the womb (beten) and the procreative power of the woman will give birth (wa la naphal yarek). And the woman (wa ha ishah), she will say (‘amar – she will express in words at that moment (qal perfect)), ‘‘Amen, ‘Amen | I accept this affirmation as reliable and true (‘amen ‘amen – this is trustworthy and dependable, acceptable and loyal).’” (Bamidbar / In the Wilderness / Numbers 5:22)

In the religious translations of these words, we read 699that the woman, who they claim will be disfigured, her thigh swelling and her belly so bloated it falls off, will then be heard offering a pair of “Amens.” But why, after being tortured in this way by God, would she say, “This is reliable and true!” Don’t the religious read what they are writing?

In actuality, Yahowah is painting the cure for Yisra’el’s religious infidelity. Thanks to the Red Heifer, her guilt will pass right through her, such that she poops out all of the bullshit. Then purged of this toxin, her womb will function properly again, such that she is no longer bearing the stillborn. And that is why Yisra’el is heard declaring, “‘Amen, ‘Amen | I accept this affirmation as reliable and acceptable such that I will now be loyal, trustworthy and true.”

Write it down and then blot it out, forever eliminating the stench and stigma of religion. This is the intended result of the sacrifice of the Red Heifer…

“The one acting in the role of priest (wa ha kohen) will write (kathab – he will inscribe) that which pertains to the curse of Allah (‘eth ha ‘alah ha ‘eleh) in the record, documenting it (ba ha sepher), and then he will blot it out, wiping it away, and destroying it (wa machah – he will blot it out) along with the waters of the disagreeable bitterness and poisonous toxicity (‘el maym ha mar).” (Bamidbar / In the Wilderness / Numbers 5:23)

With this now being the second mention of the “curse of Allah,” it is germane to know that Allah is Satan and that Islam will perpetrate the hellish conditions depicted as the Time of Ya’aqob’s Troubles. And since we are in the midst of being judgmental, since the subject is women and them bearing children, and of Muslims killing them, I have a story to tell. Islam is so hideously disgusting that, in 2014, when the Islamic State enslaved thousands of Yazidi girls, after gang-raping them and then marching them for days without food, when these Muslim monsters finally offered them something to eat, it was the chopped-up remains of Yazidi babies – the pictures of which they displayed after 700the meal. Allah is no better than the crap passed through the bowels of Yisra’el.

And as for writing down all that Allah has done to curse God’s People, ‘ElYah will be given the volumes of God Damn Religion – appropriately entitled for this purpose and previously prepared – just like ‘ElYah, himself.

“And he should have what pertains to this woman drink (wa shaqah ‘eth ha ‘ishah) the waters of the disagreeable bitterness and poisonous toxicity (‘eth maym ha mar) of the curse (ha ‘arar). And it will come and go (wa bow’) with her (ba hy’) these waters that bring the consequence of the curse (ha maym ha ‘arar) of pungent and disagreeable bitterness (la mar).” (Bamidbar / In the Wilderness / Numbers 5:24)

They came upon her three millennia ago, but they will soon pass. The poisonous toxicity of Judaism is not long for this world. So lucky for the Haredi, they are dressed for their own funeral.

If you recall, when the greatest of men presented his adulterous bride before the appearance of Yahowah, he did not bring her empty-handed. She came with evidence of the sacrificial offering.

“So (wa), the one acting in the role of priest (ha kohen) will obtain and accept (laqach) from the woman’s hand (min yad ha ‘ishah) that which is apportioned as the sacrificial gift (minchah – the offer presented; if associated with minazar – then from the anointed prince) for exclusivity in the relationship (ha qina’ah – of the zealous and jealous passion). Then he will wave (wa nuwph) the voluntary sacrificial offering apportioned as a gift (minchah) before the appearance and to be near the presence (la paneh) of Yahowah (Yahowah), and approach (wa qarab) with it and her (‘eth hy’) to the place of the sacrifice (‘el ha mizbeach).” (Bamidbar / In the Wilderness / Numbers 5:25)

Throughout this prophetic portrayal of the restoration 701of Yisra’el before the Messiah seeking exclusivity in the relationship, the man acting in the role of priest is ‘ElYah. Having played the lead role in the burning of the Red Heifer, he will know just what to do with this mixture of blood, ashes, and water. And that is why it has become the final wave offering to Yahowah – now different in composition from the one presented on Bikuwrym. But, once again, it is the gift which brings life. And here, Yisra’el, on ‘ElYah’s instructions, is being brought right up to the place of the sacrifice, which is likely in the porch area leading to the First Temple.

When we considered the letters comprising Parah, we noted that the Hey was scribed to depict a man with both hands raised up to God. We also noted that the Parah | Heifer was the feminine manifestation of the Par | Bull who had lived his life trampling down demonic serpents and devilish men. He is, at least at this place and time, the Zikarown | Memorable Man transformed into the ‘Azkarah…

“The one acting in the role of priest (wa ha kohen) should grasp a handful (qamats) from that which is apportioned as the sacrificial gift (min minchah) of the burnt offering (‘eth ‘azkarah hy’ – to remember her sacrifice, being the one who was burned as a male presented with feminine attributes; from ‘azal – to go way and zakar – to remember a man) and send the sacrifice up in smoke (qatar) at the place of the sacrifice (ha mizbeach). Thereafter, in the end (wa ‘achar), he should have the woman drink (shaqah ‘eth ha ‘ishah) the water (‘eth ha maym).” (Bamidbar / In the Wilderness / Numbers 5:26)

‘ElYah will grasp a handful of the remains of the freewill sacrificial offering being apportioned to reconcile the remnant of Yisra’el. And in his acclaimed hands we will find the ‘Azkarah | the Burnt Offering of the Feminine Manifestation of the Memorable Man. And just as the remains of his sacrifice rise up to the Heavens, his nepesh | soul will have preceded it. This is Yahowah’s final recipe 702for what ails His embittered children in the end.

“When he has had her drink the water (wa shaqah hy’ ‘eth ha maym), as it was to be (wa hayah) on the condition (‘im) she had caused herself to be sullied (tame’ – she caused herself to be defiled at this time (nifal perfect)), and had acted unfaithfully in an unreliable and untrustworthy manner (wa ma’al ma’al) against her man (ba ‘iysh hy’), and had entered into her the waters (wa bow’ ba hy’ ha maym) pursuant to the consequence of the curse (ha ‘arar) of toxic bitterness (la mar), then she has swelling in her womb (wa tsabah beten hy’) from her procreative power to give birth (wa naphal yarek hy’), the woman will only be for a finite time (wa hayah ha ‘ishah) among those cursed of Allah (la ‘alah) in the midst of her people (ba qereb ‘am hy’).” (Bamidbar / In the Wilderness / Numbers 5:27)

That was a complicated sentence with a host of dependent clauses seeking an acceptable conclusion. But in the end, what we learned is that even though Yisra’el has wallowed in these toxic waters for millennia, making herself filthy, and enduring the consequence, God has a cure. Not only will she no longer be spiritually barren, in a matter of ten days, she will pass through the time of Allah’s curse and will be living at Yahowah’s side.

The purpose of the Story of the Adulterous Woman isn’t to test her because she has been openly whoring around with false gods for millennia. It is to cure her, specifically to give her a spiritual bath so that Yahowah and Dowd aren’t subjected to her stench. Just like the story of the Red Heifer, it leads to restoration and a pardon.

“And if the woman is no longer sullied, defiled, or polluted (wa ‘im lo’ tame ha ‘ishah), then she is cleansed and restored (wa taher hy’ – she’s purified and renewed). She will be pardoned, seen as innocent, and be free (wa naqah) and she will conceive, sow, cultivate, and harvest seeds, producing offspring (wa zera’ zera’).” (Bamidbar / In the Wilderness / Numbers 5:28)

703Yahowah milks his metaphors for all they are worth. As we learned from Yasha’yah, the Choter is a Fruitful Stick, and as the One Cultivating the Harvests, he, as the final Zarowa’, becomes the Parah | Fruitful and Productive One. And so now, once reconciled, a restored remnant of Yisra’el is shown honoring the Red Heifer’s sacrifice by zera’ zera’ | conceiving, sowing, cultivating, and harvesting seeds which produce offspring who flourish and grow.

This is Yahowah’s Towrah | Teaching on the subject of Yisra’el’s reconciliation…

“This is the Towrah | Guidance and Teaching (zo’th Towrah) of jealousy for exclusivity in the relationship (ha qina’ah) when a woman (‘asher ‘ishah) goes astray and turns away (satah) under or in place of (tachath) her man (‘iysh hy’) and she trashes herself, making herself filthy and polluted (wa tame’), (Bamidbar 5:29) and for the man (‘ow ‘iysh) when, for the benefit of the relationship (‘asher) he crosses over and he has passed over him (‘abar ‘al huw’) a jealous spirit, seeking spiritual exclusivity in the relationship (ruwach qina’ah – a passionate sand zealous spirit) and he becomes passionately jealous, desiring the undivided attention (wa qana’) of his wife (‘eth ‘ishah huw’ – his female companion). Then, he should present the woman standing (wa ‘amad ‘eth ha ‘ishah) before the appearance and to approach the presence (la paneh) of Yahowah (Yahowah) and the one acting in the role of the priest (wa kohen) should engage at that time and act, carrying out for her (‘asah la hy’) everything in accordance with the Towrah | Directions and Guidance on this (‘eth kol ha Towrah ha zo’th).” (Bamidbar / In the Wilderness / Numbers 5:30)

Twenty-three years ago, when Yahowah approached me on Taruw’ah in 2001, I didn’t even know His name. But then over the years as His shem became precious to me, and I began to share it in Yada Yahowah, my life’s ambition was to teach Towrah. I could not have imagined then that I 704would be Towrah. And even more amazing for a Crag who did not know that he would become a Choter, much less Zarowa’ or Parah, is the realization of how much one can accomplish when we listen to Yahowah and do as He asks.

In this case, the man from whom Yisra’el has turned away, and who now wants his people’s undivided attention, is Dowd, the Messiah and Son of God who fulfilled Pesach, Matsah, and Bikuwrym – all of which they have denied. Restoring Dowd to the rightful place among his embittered people while reintroducing them to Yahowah’s name, is Yada’s prime objective, making Yada Yahowah the cure.

My King wants her back, and as his Herald, it is my privilege to explain to Yisra’el how this becomes possible. I even play my part, offering my life so that Yisra’el might live.

By the time ‘ElYah has completed his part in representing Yisra’el, clean and presentable before Yahowah, Father and Son can return and the Family Reunion can commence. It is the Towrah’s Great Reset.

The man without guilt, unstained by religious corruption, is the Messiah Dowd. And so now, I present his bride, cleansed and forgiven…

“And so, the individual (wa ha ‘iysh) will be without the guilt (naqah) of religious and political corruption and distortion (‘aown – of bending, twisting, or perverting). And the woman (wa ha ‘ishah), her religious and political corruption and distortion (‘aown hy’ – her bending, twisting, or perverting), she will have forgiven and lifted away (nasa’ – she will have carried off and borne, removing her guilt (qal imperfect third-person feminine singular)).” (Bamidbar / In the Wilderness / Numbers 5:31)

It is all one story from the beginning to the end. And while there have been too many intermissions along the 705way, it is about to be Happily Ever After.

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