414Yada Yahowah

Mow’ed

…Appointments

 

7

Sukah | Camping Out

 

Entering the Light…

Once we turn the page on Sukah, there is still a lot to learn. In His very next line, Yahowah addresses His Tabernacle, the Sukah of the Yatsa’. So, let’s linger here in Qara’ a while longer so that we more fully comprehend what it means to Camp Out with God.

Immediately after presenting His Mow’ed Miqra’ey, Yahowah introduces the connection between these seven celebrations of the relationship and His Manowrah. With its seven luminaries, there is one for every meeting – each illuminated by olive oil.

“Then (wa) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) spoke (dabar) to (‘el) Moseh (Mosheh – One who Draws Out), saying (la ‘amar), (Qara’ 24:1)

‘Instruct (tsawah ‘eth – provide direction to) the Children of Yisra’el (beny Yisra’el) so that they obtain (wa laqach – such that they grasp hold of, select, receive, and hand over) for you (‘el ‘atah) pure and clear (zak – free of impurities, flawless and clean) olive oil (shemen zayth) which is beaten out by crushing (kathyth – regarded as the most highly regarded and best oil from the initial crushing in a press and thus extra virgin in today’s vernacular) for the luminary (la ha ma’owr – for the source of light; from mah – to ponder the implications of ‘owr – light which shines brightly, illuminating and 415enlightening) to be lifted up (la ‘alah – to ascend) as a continuous and enduring (tamyd – a constant and uninterrupted) lamp (ner).’” (Qara’ / Called Out / Leviticus 24:2)

This is Yahowah’s version of the “eternal flame.” But there is more to the metaphor than “pure, clean, clear, and flawless olive oil” being the symbol of the Set-Apart Spirit and of “light” representing Yahowah. There is more to this lamp than the idea of light providing guidance and enlightenment. There is even more to Yahowah’s tangible metaphor than “continuous and enduring.” God will advance the story of this luminary, and define its purpose, by telling us where it goes and how it is to be constructed.

Olives, like grapes and grain, must be crushed to be useful. Likewise, so are the challenges we overcome in life that forge our character. As is the case with Sukah, it is not until after enduring the crushing hardships of the Time of Ya’aqob’s Troubles that Yisra’el becomes salvageable.

The olive oil in this lamp represents the Ruwach Qodesh. The olive tree is deeply rooted in the Land and long-lived. The oil is nutritious and serves as a healing ointment. Olive oil is used for anointing, and it provides perfectly brilliant illumination.

As the olive oil is ignited, illuminating the home, we see the flame reaching upward. Consistent with the symbolism of approaching the feminine manifestation of God’s fiery light during Matsah, Shabuw’ah, Kipurym, and Sukah, those so enlightened will ‘alah | rise up to God. Moreover, when we capitalize upon each of Yahowah’s seven Invitations to be Called Out and Meet, our stay in Shamaym as “zak ma’owr – perfected luminaries” will be “tamyd – continuous and enduring.”

“‘From outside (min chuts) the curtain (la pharoketh – approaching the fabric divider or veil) of the Witness and Testimony (ha ‘eduwth – the written copy of the 416account entered into evidence including the stipulations regarding the provisions and attestation of the revelation; from ‘uwd – repeatedly bearing witness to renewal and restoration) within (ba) the Tent and Tabernacle (‘ohel – the covered shelter and protective dwelling which shines clearly and brightly, the home and household) of the Eternal Witness to the Appointments (Mow’ed – the continuing testimony regarding the scheduled meetings occurring during regularly scheduled and specific times to gather together and celebrate the agreement; from mow – this pertains to and ‘ed – eternal witness, everlasting testimony, and enduring evidence which restores), ‘Aharown (‘Aharown – Enlightened Expression of Freewill as an alternative, 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, transliterated Aaron, the brother of Moseh, and a Lowy) shall attend to it and arrange it, placing it (‘arak ‘eth huw’ – shall set the physical object in a particular place for a specific purpose, encouraging comparisons to something similar) from (min) sundown (‘ereb – evening, twilight, and dusk) to sunrise (boqer – morning, daybreak, and first light) in the presence (la paneh) of Yahowah (YaHoWaH) continuously and without interruption (tamyd).

It is an everlasting (‘owlam – eternal) prescription of what you should do (chuqah – an inscribed instruction regarding being cut into the relationship) throughout your households and generations (la dowr ‘atem – for your dwelling places, tent encampments, and family line).’” (Qara’ / Called Out / Leviticus 24:3)

We made the connection between the Manowrah and the Mow’ed while considering the role of the two olive trees on either side of Yahowah’s luminary as they were introduced in the 4^th chapter of Zakaryah. What may have appeared to have been conjecture then has now been 417confirmed. The Manowrah is the light of the Mow’ed | the Eternal Witness to the Restoring Appointments.

While we are not explicitly told, the most reasoned conclusion is that the three spring Miqra’ey: Pesach, Matsah, and Bikuwrym – lead to Shabuw’ah – and the three fall Miqra’ey: Taruw’ah, Kipurym, and Sukah, flow from it. This would place Shabuw’ah in the middle, representing the center light, which is appropriate since this is the day the Set-Apart Spirit enlightens, enriches, and empowers the Covenant’s Children.

‘Aharown had been a bad boy, so he would be restricted to the other side of the veil. He would need a special dispensation to approach the Ark of the Covenant.

God did not take kindly to the Golden Calf affair. Nonetheless, ‘Aharown is representative of “enlightened freewill.” Moreover, he is presented as the “alternative” to Moseh. In the beginning, he was asked to speak whenever Moseh was tongue-tied. In the end, his role was that of a priest. As such, his name reveals that he is “a bringer of light and choice.”

The ‘ohel is a sukah. Both provide a covering and protection from the elements. Both serve as homes.

Similarly, ‘eduwth and mow’ed address the same idea. Ha ‘eduwth is an “attestation of the testimony and an enduring accounting of the witness.” It is differentiated from mow’ed by the realization that God’s intent is to be ‘uwd | repetitive regarding His reconciling revelations. The mow’ed convey the “eternal testimony and restoring witnesses” of Yahowah.

With Yahowah, there would always be light. So long as they listened to God and did as He requested, His luminary would shine through the darkness even in the most troubling times.

418This depiction of the Manowrah’s | Menorah’s characteristics matches the Set-Apart Spirit’s attributes. This is why it is being placed adjacent to Yahowah’s presence.

“Upon (‘al – over) the purifying and perfecting (ha tahowr – the cleansing and flawless) Manowrah (ha Manowrah – lampstand and luminary), he will arrange and place (‘arak – he will position) the lamps (‘eth ha ner – in conjunction with the lights) such that they are continually (tamyd – regularly and perpetually) before the presence (la paneh) of Yahowah (YaHoWaH).” (Qara’ / Called Out / Leviticus 24:4)

We have expanded the associations between the Mow’ed and Yahowah’s Tabernacle, between the Manowrah and the Mow’ed, and now to the Manowrah and Yahowah’s presence.

The reason the six plus one configuration of the Manowrah isn’t designated here is because it was detailed in Shemowth 25:31-40. That explanation begins:

“You shall make (‘asah) a purifying and cleansing (tahowr – restoring and renewing, perfecting and flawless) Manowrah (Manowrah – lampstand, luminary, and source of light) from gold (zahab), artistically crafted (miqshah – elegantly decorated, turned and hammered out, embossed of wrought metal).

The Manowrah (ha Manowrah – lampstand, luminary, and source of light) should be made (‘asah – should be crafted and created) with her base and sides (yarek hy’ – her foundation and flanks), her stems and branches (wa qaneh hy’ – her arms), her cups (gabya’ hy’ – her bowls), her ornamental buds (kaphtowr hy’ – her capitals), and her flowers (parach hy’ – her blossoms to rise up and fly) as part of it (min hy’).” (Shemowth / Names / Exodus 25:31)

419Each time we read tahowr | purifying and cleansing associated with the Manowrah we should see the Ruwach Qodesh because She perfects those She enlightens and protects. Even Her Garment of Light is “miqshah – artistically crafted and elegantly decorated.” Moreover, this is why Yahowah chose the name “Manowrah,” which is the feminine representation of manowr | luminary. This association with our Spiritual Mother would be better known if Bible translators did not ignore the seven feminine references contained within this instruction.

Further, when we are reborn spiritually, we are made in Her image. In the Covenant, we branch out, bud, and blossom.

Consistent with this message, perach, translated as “flowers,” also means “to rise up and fly.” It is from pirchah, meaning “a gathering of offspring with a common nature.” Our Heavenly Father is speaking of His Family being able to fly like spiritual beings. Vocalized differently, parach means: “to sprout, flourish, and to bear fruit,” and especially, “to grow.” In our eternal nature, we gain dimensions and energy, becoming more like God.

Yes, the seven luminaries on the Manowrah represent Pesach, Matsah, Bikuwrym, Shabuw’ah, Taruw’ah, Kipurym, and Sukah. And, indeed, the seven lamps serve as the sign of the Covenant, with a light for each of the seven colors of the rainbow: red, orange, yellow, green, blue, indigo, and violet. However, since the Manowrah also represents the Ruwach Qodesh, we are reminded of the seven Spirits Yahowah provided His Choter | Secondary Branch, Sucker, and Stem. These include:

The opening verb of God’s next statement is one of the most underappreciated in the Towrah. Yatsa’, meaning “to be removed and withdrawn, to come out and leave, to be brought out and to come forth,” is the operative verb of the Exodus. It is likewise essential to the Mow’ed Miqra’ey and the Beryth because we are called to come out of Mitsraym | Religious and Political Oppression and Babel | that which is Confusing and Confounding before heading home.

“And six (wa shesh – to whiten, and to be adorned in linen (representing the number of man)) branches (qaneh – stems and arms) shall come out (yatsa’ – be brought forth) from her sides (min sad hy’), three stems (shalowsh qaneh – to reach out and direct the branches) of the Manowrah (Manowrah – lampstand and luminary, feminine source of light) from (min) one (ha ‘echad – a singular) of her sides (sad hy’) and three branches (shalowsh qaneh) of the Manowrah (Manowrah) from (min) the other (ha sheny – the second) side (sad hy’).” (Shemowth / Names / Exodus 25:32)

When it comes to His pattern of six plus one, God is consistent. Everything meaningful is based on it. It is the key that unlocks the secrets otherwise hidden in Yahowah’s plan of reconciliation and His redemptive timeline.

Of notable interest here, Yahowah has described the six luminaries representing humankind in this equation but has not so much as mentioned His own luminary in the center of the Manowrah. This perspective is one of the 421many ways Yahowah is distinguished from the plethora of gods men have made.

“There are three (shalowsh – to reach out and provide direction) cups (gaby’a – bowls serving as containers) in the shape of almond flowers (mashaqad – to be observant; from mah – to ponder the implications of shaqad – being alert and watchful) with each branch (ba ‘eth qaneh).

On each one (ha ‘echad) there is an ornamental bud, a capital, on the top of the column (kaphtowr – an encapsulating knob addressing reconciliation) along with a blossom (wa perach – a bud, bloom, and floral design).

Then there are three (wa shalowsh – to reach out and direct the branches) cups (gaby’a – floral vessels and containers which provide leadership) in the shape of almond flowers (mashaqad – to be observant; from mah – to ponder the implications of shaqad – being alert and watchful) for each branch (ba ‘eth qaneh).

On each one (ha ‘echad – for a singular) there is an ornamental bud, a capital, on the top of the column (kaphtowr – an encapsulating knob addressing reconciliation) along with a blossom (wa perach – a bud, bloom, and floral design).

Therefore (ken), six (la shesh – to whiten, and to be adorned in linen (representing the number of man)) branches (ha qaneh – stems and arms) shall come out (yatsa’ – be brought forth) from (min) the Manowrah (ha Manowrah – lampstand and luminary, feminine source of light).” (Shemowth / Names / Exodus 25:33)

The almond is the first tree to flower in Israel, heralding the approach of the new year. The blossom is pure white, symbolic of the Manowrah’s light. The protective calyxes around the unopened buds are often red, symbolic of Passover.

422An almond is not actually a nut, but rather a drupe. But unlike its cousins, the peach, plum, and cherry, we actually eat the seed. Also, since most varieties are self-incompatible, and cannot pollinate themselves, at least two trees are needed if they are to bear fruit – as is the case with a relationship.

Almonds grown in Israel are larger, tastier, and contain more vitamins than those grown elsewhere. They provide calcium, protein, vitamins E and B, magnesium, phosphorus, potassium, zinc, manganese, natural fiber, antioxidants, and cholesterol-lowering monounsaturated fat. As for petals, between 1 and 21% of almonds have six per blossom, while the most prevalent flowers feature five.

Speaking of numbers, we have one, representing Yahowah in the center. There are two sides of the Manowrah to depict the spring and fall feasts. Each side features three luminaries because there are three Mow’ed in the first and seventh months. There are six subordinate lights representing the number of man. And then, of course, the Manowrah is comprised of seven overall lamps which are symbolic of the Mow’ed, the Ruwach, and the Covenant, and that is indicative of Yahowah’s plan.

The only relevant number not yet mentioned is four. It serves as the primary interval of time between the Towrah’s most relevant events. So…

“And on the Manowrah (wa ba ha Manowrah – within the lampstand and luminary, feminine source of light) there shall be four (‘araba’ – to be square and thus right and correct) cups (gaby’a – floral vessels and containers which provide leadership) in the shape of almond flowers (mashaqad – to be observant; from mah – to ponder the implications of shaqad – being alert and watchful), an ornamental bud (kaphtowr hy’ – her encapsulating knob addressing reconciliation) along with 423a blossom (wa perach hy’ – her bud, bloom, and floral design).” (Shemowth / Names / Exodus 25:34)

Should you be wondering why Yahowah is providing this itemization of the “gaby’a – cups, these containers housing enlightening olive oil which provide direction for our lives,” the answer is that there are 22 of them. Not so coincidently, there are 22 letters in the Hebrew alphabet.

God provides many more details regarding the construction and placement of His Manowrah – this gift of light. With each additional facet, He illuminates insights into His Spirit, Beryth, and Miqra’ey. Yahowah loves tangible symbols because they reinforce aspects of His message and facilitate understanding.

Now moving from the light of the olive through seven luminaries to twelve loaves of grain, we read…

“Now (wa), you should obtain (laqach – you should grasp hold of, select, receive, accept, and bring) finely ground flour stripped of impurities (soleth – grain with husks removed, revealing the inner kernel) and bake (wa ‘aphah) with it (‘eth hy’) twelve (shanaym ‘asarah – two and ten; from shanah – to change and ‘ashar – enriching) loaves (chalowth – cakes; from chalal – to intercede on behalf of the wounded and weak and to beseech the diseased), each one of the loaves (ha chalah ha ‘echad – for each of the cakes; from chalal – to intercede on behalf of the wounded and weak and to implore the diseased) existing to (hayah) be restored and enriched (shanaym ‘isharown – two and a tenth; from shanah – to change and ‘ashar – to be improved and enhanced).” (Qara’ / Called Out / Leviticus 24:5)

These loaves are not only symbolic of the twelve tribes of Yisra’el, but they are also comprised of emblematic terminology. Soleth – grain stripped of impurities is representative of a soul who has capitalized upon Pesach and Matsah. Shanaym and ‘asarah speak of our lives being 424transformed and enriched during Bikuwrym and Shabuw’ah. The chalowth – intercede on behalf of and implore the diseased and wounded on Taruw’ah so that they are prepared for Kipurym. Then even the whole of Yisra’el hayah – will come to be shanaym – restored and ‘isharown – improved when Sukah arrives.

Saying the same thing, albeit with less metaphorical verbiage, we read…

“Then (wa) you should place them (sym ‘eth hem – you should arrange them) in two orderly rows (shanaym ma’areketh – in two lines; from mah – to contemplate ‘arak – the arrangement), six in each row (shesh ha ma’areketh), on the table (‘al ha shulchan) of purification and restoration (ha tahowr – cleansing and perfecting) to approach the presence (la paneh) of Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence). (Qara’ 24:6)

And offer (wa nathan – provide) upon this arrangement (‘al ha ma’areketh – on the rows and lines; from mah – to contemplate ‘arak – this organization and agreement) the purest (zak – the most flawless and pristine, uncontaminated) frankincense (labownah – a white, milky and fragrant wood; from laban – as a means to whiten).

It should be (wa hayah) next to the bread (la ha lechem – near the loaves) as a way to remember the feminine influence (la ‘azakarah – as a memorial; from zakar – to remember, recall, and mention the feminine aspects) of the fiery light which enlightens and elevates (‘isheh – the feminine manifestation of God’s fire which purifies and raises up; feminine of ‘esh – the supernatural fire witnessed on Choreb) to draw near (la) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence). (Qara’ 24:7)

425During the day of the Shabat (ba yowm ha Shabat – in the seventh day) it should be prepared and laid out (‘arak huw’ – it should be arranged and organized) before the presence (la paneh) of Yahowah (YaHoWaH), with (min ‘eth) the Children of Yisra’el (beny Yisra’el – the Children who Engage and Endure with God) doing so continually (tamyd – constantly and without interruption) as an everlasting Covenant (Beryth ‘owlam – as an eternal means to become family).” (Qara’ / Called Out / Leviticus 24:8)

Even frankincense fits this theme because its Hebrew name means “to whiten,” which is akin to being purified and cleansed. Further, we are told that the loaves of purified grain were to be laid out in an orderly fashion, reminiscent of Yisra’el progressing from Pesach through Sukah. This would be a way to remember the role the Ruwach Qodesh plays during the Miqra’ey. Further highlighting her role, ‘azakarah is the feminine form of zakar and, thus, speaks of a female influence which we would be wise to remember. This is then used in conjunction with ‘isheh – which is the feminine manifestation of God’s fiery light.

It is also relevant to note that God asked His representative to prepare and arrange all of this on the Shabat. Therefore, it is not a time to sit and be idle, especially when we are about Yah’s business.

Personally, there are few things I enjoy more than coming to understand how the Word’s smallest strokes work in harmony with others to paint this grand canvas of life. I am sure that is true for you as well. And yet, along life’s way I have met very few people who see the big picture. My hope, therefore, is that through the details revealed in Yada Yahowah more will come to appreciate the majesty of God’s creation and plan. It is all laid out before us – for us to understand. That is why so much 426attention is devoted to each stroke and word, each color and image, to the shadings and details.

In the sixteenth chapter of Dabarym / Words / Deuteronomy, Moseh reveals more about what it is like to camp out with God. Let’s pick up God’s story with the invitation to Pesach so that we maintain our bearings…

“Be observant, closely examine and carefully consider (shamar) Passover (Pesach – continuing to move in a straightforward fashion while removing all confrontational obstacles) to approach (la) Yahowah (Yahowah), your God (‘elohym ‘atah), engaging in and acting upon (wa ‘asah) it in association with (‘eth) the month (chodesh) of ‘Abyb (ha ‘Abyb – the first month of the year at the beginning of spring when the grain of the barley plant is in the ear and yet still green and growing).

Indeed (ky), in the time of renewal (ba chodesh) of ‘Abyb (ha ‘Abyb), Yahowah (), your God (‘elohym ‘atah), brought you out, removing you (yatsa’ ‘atah) from (min) the Crucibles of Religious and Political Oppression (Mitsraym) during a time of great darkness (laylah). (Dabarym 16:1)

Prepare the sacrificial offering so that it is ready for consumption (zabach) of Pesach | Passover to approach (la) Yahowah (YaHoWaH), your God (‘elohym ‘atah), from the flock, with the lamb serving as a sign (tso’n) in the morning to encourage being perceptive, seeking information and then responding appropriately (ha baqar / boqer), in the home to take a stand and be established (ba ha maqowm) where, to reveal the benefits of the relationship (‘asher), is preferred and chosen by (bachar) Yahowah () such that (la) His 427name (shem huw’) will live and abide there (shakan sham). (Dabarym 16:2)

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

It is the bread (lechem) of affliction and oppression, of persecution and harassment, and of having been forced to bow to religious subjugation (‘ony). For indeed (ky), you were brought out and taken away, withdrawn and removed (yatsa’) from (min) the realm (‘erets) of religious and political oppression (Mitsraym – of the cauldrons of military and economic subjugation) with (ba) a sense of great urgency (chiphazown – the imperative to act quickly in anxious anticipation with some apprehension regarding the consequence of inaction).

In response to this witness (lama’an), you should always remember to proclaim this (zakar ‘eth) all (kol) the days (yowmym) of your lives (chay ‘atah) because, on this (‘eth) day (‘eth yowm), you were brought out of (yatsa’ ‘atah min) the land (‘erets) of the Crucibles of Oppression (Mitsraym). (Dabarym 16:3)

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

And regarding (wa min) the flesh of the body (ha basar – the corporeal manifestation of a physical-biological being) which, beneficially as a result of the relationship (‘asher), has been endowed as an ongoing 428gift as part of the sacrificial offering (zabach) during the evening (ba ha ‘ereb) of the first and foremost day (ba ha yowm ha ri’shown), it shall not remain overnight (lo’ lyn) until morning (la ha boqer). (Dabarym 16:4)

You should not continue to make a practice of actually failing to understand (lo’ yakol – you will not prevail in grasping the meaning and implications of) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach) of Pesach | Passover (ha Pesach – of providing immunity while making invulnerable) within the context of one of (ba ‘echad) your interpretations (sha’ar ‘atah) of that which (‘asher), Yahowah (), your God (‘elohym ‘atah), is placing before you as a gift so that you can approach (nathan la ‘atah). (Dabarym 16:5)

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

This is where you should consistently offer the sacrifice (sham shem zabach) associated with (‘eth) Pesach (Pesach) in (ba) the evening (‘ereb) as (ka) the sun (shemesh) goes down (bow) at the appointed time of the eternal witness (Mow’ed) when you were brought out (yatsa’) of (min) Mitsraym – serving as a metaphor for societal, religious, political, military, and economic oppression (mitsraym). (Dabarym 16:6)

You should cook (wa bashal) and eat it (wa ‘akal) within (ba) the location (ha maqowm – the site, residence, place, home, and dwelling; from mah – to question the who, what, where, why, when, and how of quwm – rising to take a stand) which (‘asher) Yahowah (Yahowah), your 429God (‘elohym ‘atah), chooses (bachar) concerning it (ba huw’).

You should turn to face Him, entering His presence and appearing before Him (wa panah huw’) in (ba) the morning to encourage being perceptive and discerning, seeking the information which is available and then respond appropriately (ha baqar / boqer).

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

Six (shesh) days (yowmym) you should actually and consistently consume (‘akal) matsah | unyeasted bread (matsah – flatbread without the culture of yeast to become uncontentious by eliminating conflicts). And (wa) on (ba) the seventh (ha sheba’ – to take an oath and make a promise) day (ha yowm) come together for a celebration (‘atsarah) to approach (la) Yahowah (Yahowah), your God (‘elohym ‘atah). So, there is no reason to perform (lo’ ‘asah) the service of the Mala’kah | Maternal Messenger and Spiritual Counselor (Mala’kah). (Dabarym 16:8)

You should consistently recount the written documentation communicated on how to relate to (saphar / sepher) seven (sheba’) sevens, and thus weeks (shabuwa’), as it pertains to you (la ‘atah), beginning from (min chalal) bringing a sickle, the implement for liberating, separating, and gathering (chermesh) the standing grain (ba ha qamah – that which is upright and firmly rooted; from quwm – to stand upright and rise, to be ratified, confirmed, and established, then raised).

Begin (chalal – initiate the process, cutting to the chase, and penetrate to the heart of the matter) to recount the written word regarding (la saphar / sepher) seven sevens (sheba’ shabuwa’). (Dabarym 16:9)

430Then (wa) you should act upon and engage in (‘asah – you should attend to and celebrate) the Festival Feast (Chag) of Shabuw’ah (Shabuw’ah – of Sevens, Shabats, Weeks, and Promises) to approach (la) Yahowah (YaHoWaH), your God (‘elohym ‘atah), with a solvent (misah – an appropriately affordable portion; from masas – an ultimately insignificant and essentially worthless, all but invisible and dissolvable), voluntary offering of one’s initiative (nadabah – freewill contribution and noncompulsory donation demonstrating one’s own inclinations, doing so voluntarily and readily out of abundance) of your hand (yad ‘atah) which, to demonstrate the way to benefit from the relationship (‘asher), you can actually and consistently give (nathan) when compared to (ka) how in this relationship (‘asher) Yahowah (Yahowah), your God (‘elohym ‘atah), continues to bless and adore you (barak ‘atah). (Dabarym 16:10)

You can genuinely rejoice and be glad (wa samach) in the presence of (la paneh) Yahowah (Yahowah), your God (‘elohym ‘atah), you (‘atah), and your sons and daughters (wa ben ‘atah wa bath ‘atah), your male and female employees (wa ‘ebed ‘atah wa ‘amah ‘atah), the Lowy (wa ha Lowy – the uniters who join us together), those who, to benefit from the relationship, are in your communities (‘asher ba sha’ar ‘atah), those of different ethnicities and cultures (wa ha ger), the orphan and those who are lonely and isolated (wa ha yathowm) along with the widow and those who are forsaken (wa ha ‘almanah) wanting to be led such that he or she is on the correct path (‘asher) in your midst (ba qereb ‘atah), standing up at the place (ba ha maqowm – being upright in the home) which, to show the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), chooses (bachar) for His personal and proper name (shem huw’ sham) to 431dwell and reside (la shakan – to abide and inhabit, to settle in, camp out, and call home). (Dabarym 16:11)

You should remember (wa zakar) that you were (ky hayah) a slave (‘ebed) of the religious and political oppressors (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, of the authority figures in the place of coercive cruelty where, as slaves, you were confined and restricted through political persecution, besieged, and assaulted as if shut up inside a concentration camp).

Therefore, you should be especially observant (wa shamar – you should remain aware, be diligent and thoughtful, and you should closely examine and carefully consider what you observe, while paying close attention) so that you act upon and engage in (wa ‘asah – so that you expend the energy necessary to do) that which is associated with these inscribed prescriptions for living which cut you into the relationship (‘eth ha choq ha ‘el leh – that which is engraved in the clearly communicated appointments). (Dabarym 16:12)

You should actually engage by continually participating in (‘asah – you should literally act upon, attend to, and constantly profit from (qal imperfect)) the Festival Feast (chag – the celebration and party) of Sukah | Shelters (ha Sukah – of Living Together under Protective Coverings, of Dwelling in Tabernacles, of Camping Out within Tents) on your behalf (la ‘atah) for seven days (sheba’ yowm) when you gather in your harvest (ba ‘asaph ‘atah – as you are removed and received) from your threshing floor (min goren ‘atah – out of your smooth and level, rock-solid base for separating the chaff from the grain) and from your winepress (wa min yeqeb ‘atah – out of your vat into which the juice of crushed grapes flows).” (Dabarym / Words / Deuteronomy 16:13)

432This is the comparison Yahowah wants us to make, the perspective He would have us perceive, to understand the difference between man and God. It is Mitsraym versus Chag Sukah. And the choice is to be made with our eyes and minds open such that we are observant, prepared to act upon, and engage in the relationship Yahowah intended if we should so choose.

To appreciate this contrast, with man, we have Mitsraym – the constant erosion of freedoms and the degradation of rights through political and religious institutions in addition to economic and military influences. While there have been a few fleeting moments of liberty, the constant and unrelenting drumbeat of civilization has been to control. And the methods have been many, including the demonization of others leading to invasions, genocides, and conquest. Man has also imposed economic caste systems which have been ubiquitous and debilitating throughout human history. For the past 6,000 years, kings and khans, emperors and pharaohs, caesars and czars, generals and dictators, have imposed their will on everyone else, suppressing all dissent.

The methods have changed somewhat today, but there are many echoes of the past. Monarchical and maniacal dictators rule over the Middle East. The world’s most populous nation, China, is a Communist dictatorship, wherein the 93% who are not party members are no better off than slaves. More than a billion Roman Catholics swear allegiance to their Pope. The second most populous nation, India, still has a restrictive and penal caste system. And Western democracies have become much more socialistic, with the state controlling almost every aspect of a person’s life, indoctrinating their children into compliance.

Throughout most of man’s history, there has been little if any separation between religion and government, with these human contrivances working together to suppress and control the masses. But even today, when there are 433some nations creating a distinction between the secular and sectarian, the most virulent control mechanism is still religion because belief systems neutralize an individual’s ability and willingness to think independently or rationally. Add to this the crippling influence of conspiracy, and we have a recipe for the zombie apocalypse of the ambulatory dead – especially when conspiracism is commingled with religion and politics, creating a tranquilizing and paralyzing result.

To appreciate what Yahowah is offering to withdraw His Family from, it is germane to realize that the world’s experiment with fiat currencies and deficit spending to prop up the illusion of solvency is a house of cards. The impending economic collapse awaiting America and Europe is going to be so severe, it will make the Great Depression look like a bad day at the office. And then there is Covid-19, the mutating virus that has brought the world to its knees. Billions of people have willingly allowed their government to further usurp their liberties and livelihoods while destroying everything that they had previously achieved. All the while, nations have censured free speech, whereby any criticism of progressive ideology is resolutely banned.

If that were not enough, the threat of Global Warming is going to be used as a means to restrict business and prosperity while at the same time redistributing the world’s remaining wealth – essentially bankrupting the only hope of recovery. And through this process, the lone credible and rational voice, that of science, is being politicized such that it has become part of the problem.

This is obviously a horrifying portrait of what is to come, but I can assure you, I am not exaggerating and there is no cure. Furthermore, when people get desperate and nations fail, they turn to crime and war. The irrational justification for riots and looting spurred by the conspiracy of Black Lives Matter spread globally. Seeking someone 434else to blame for their unfulfilling lives, people the world over will be clamoring for revolution and war. While Israel will be their initial target, the interwoven fabric of alliances will turn Sunni against Shia, Europe against Russia, and the United States against China. Billions will die. By the time we turn the page past 2030 and the two Witnesses arrive, the world will be unrecognizable.

Yahowah’s approach is the antithesis of nations and religions. It begins with liberation, the deliverance from being controlled. It presses forward with unremitting truth such that we can distinguish between right and wrong, good and bad. Then individually we are afforded the opportunity to choose between what mankind has to offer and what Yahowah is providing through His Covenant and Mow’ed. Are you returning to Mitsraym or headed to Sukah?

Shelters is a celebration of God’s harvest of souls. The threshing floor is symbolic of grain without chaff, of those who have emerged from the grinding pressures of a collapsing world into the Covenant. Likewise, the crushed grapes turn to wine, representing the sacrifice which made our progress possible.

The Festival Feast of Camping Out with God is the result of the first six Invitations to be Called Out and Meet. Spared from death on Pesach | Passover, perfected on Matsah | UnYeasted Bread, and adopted on Bikuwrym | Firstborn Children, we are immersed in the Spirit on Shabuw’ah | Sevens Sabbaths, as we are enriched and empowered. Then on Taruw’ah | Trumpets, we are afforded the opportunity to join the chorus initiated by Yahowah’s prophets, recognizing that those who listen will be reunited on Kipurym / the Day of Reconciliations. Those who have made this journey with us are then prepared to celebrate Sukah | Shelters by Camping Out with Yahowah forevermore.

435“You should celebrate and rejoice (wa samach – you should be elated, have fun, be joyful, and take great pleasure) in your Festival Feast (ba chag ‘atah – in your party), you (‘atah), and your sons and your daughters (wa ben ‘atah wa bath ‘atah), your male and female workers (wa ‘ebed ‘atah wa ‘admah ‘atah – your employees and associates), the Lowy who unite (wa ha Lowy – those who join together, the 3^rd son of Ya’aqob and Leah (in the singular it is typically a reference to Moseh, the Towrah, and liberation)), as well as the foreigner on a journey (wa ha ger – the one who is of a different racial, national, geographic, or cultural origin who is on a sojourn and wants to remain hospitable and live with you), the orphan who may be lonely (wa ha yathowm – the fatherless child and those who are isolated and secluded), and the widow who is abandoned (wa ha ‘almanah – the forsaken and cast aside) who, to benefit from the relationship (‘asher), are thoughtfully residing within your community (ba sha’ar – are in your gates and thus cities and towns; from sha’ar – to think and be reasonable, to calculate and consider).” (Dabarym / Words / Deuteronomy 16:14)

This list of guests is reminiscent of the all-inclusive gathering described in the Miqra’ of Shabuw’ah, albeit with a different cast of characters. So, in a very real sense, this is a modern family reunion.

The celebration is to be multigenerational, with mothers and fathers camping out with their sons and daughters. It is gender-inclusive – something that neither rabbis nor imams allow. It is clearly binary and, thus, in opposition to the progressives.

By the time we reach Sukah, we are home, which means that the Lowy who helped us navigate along the way are entitled to a staycation too. Even the Towrah which brought us all together will be replaced with towrah | 436guidance designed to help us journey safely through the universe.

While gowym have ostracized Yahuwdym throughout history, the ger, whose journey through Yahowah’s testimony has led them to this place, are invited to stay. The Covenant Family will continue to be multi-ethnic, which is a blow to the Woke mentality of racial division and shaming by ethnicity.

Fortunately for the orphans, who have long served as prey for the Roman Catholic Church, their tormentors will have gone the way of dinosaurs. They will no longer be Fatherless nor Homeless, neither isolated nor secluded.

Those outside the mainstream of society, those cast aside and forsaken, are being received with open arms. And this spells an end to sexual harassment. Men will no longer prey upon women.

The common denominators among these guests are that they will have all sought to benefit from the Covenant relationship. And they will all be thoughtful and reasonable. The irrationality of religion will no longer hamper anyone.

Since Tabernacles is a prophetic picture of eternity, it’s depicted as a party, as a festival feast, as a time to have fun. While relatively few will find their way in, those who do will represent the full spectrum of humanity. Among the partygoers will be men and women, boys and girls, rich and poor. The campers will come from around the globe, from a rainbow of races. Especially important to note: those who have lost their temporal family will be part of God’s eternal one. As Yahowah’s adopted sons and daughters, we become brothers and sisters.

Yahowah created the universe and then humankind for a single purpose. ‘Eden was to be a garden party. But for this celebration of life and relationship to be based on love, 437rather than compulsion, there had to be freewill along with an alternative to God’s companionship. That is why the Tree of the Knowledge of Good and Bad was necessary and why Bad has had a compelling advocate.

Beguiled by Satan, ‘Adam and Chawah chose poorly, so Yah created the means to renew and reconcile the relationship, bringing us back to its intended purpose.

“Celebrate (chagag – party, sing and dance, enjoy a festival and feast, reveling in the holiday) for seven days (sheba’ yowmym) along with (la – approaching while drawing close to) Yahowah (YaHoWaH), your God (‘elohym ‘atah), in the residence (ba ha maqowm – within the standing place, home, and dwelling, by the location, site, and area; from mah – to consider the who, what, where, why, when, and how of quwm – to arise and stand, to be established upright, be validated and confirmed, to be empowered and fulfilled) which, to show the way to benefit from the relationship (‘asher), Yahowah (YaHoWaH) has chosen and prefers (bachar – has selected and desires (qal imperfect – genuinely and continually selects)).

This is because (ky – surely for the reason) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atem), will kneel down in love for your benefit and bless you (barak ‘atah – will diminish an aspect of His nature to lift you up in adoration (piel perfect – the object benefits from God’s blessing at that moment))…” (Dabarym / Words / Deuteronomy 16:15)

Chagag, as the actionable root of chag, indicates that Yahowah wants us to celebrate with Him. He is throwing a party in our honor. More amazing still, He is going to provide a testimonial on our behalf, lifting us up in love while extolling our virtues. At this moment, Yahowah is a proud and happy Father.

438The ultimate maqowm is the summit of Mowryah | to Revere Yah. The Tsyown | Signs Posted Along the Way direct the observant to it. It was here that ‘Abraham and Yitschaq affirmed the Covenant with Yahowah. It was here that Solomon built the Home of Yahowah. It was here that Yahowah’s beloved Son opened the Door to Heaven as the Passover Lamb. And it is here that Yahowah will return, allowing us to work alongside Dowd building the Home of the Covenant during Sukah.

Maqowm is comprised of mah, which encourages us to question the who, what, where, why, when, and how of quwm – standing up and rising up, being empowered and fulfilled, validated and confirmed. Since we can do this anywhere and at any time, the possibilities for this maqowm extend to wherever a child of the Covenant resides.

The juxtaposition of ‘asher and bachar is reassuring because it means that Yahowah is committed to this relationship and that He wants us to capitalize upon the benefits He is providing. God has chosen to reveal the way for us to get the greatest joy out of life.

While barak carries the connotation of “a blessing,” its primary definition is to “bow down, lowering oneself.” Attributed to God, this statement of purpose is profoundly important, albeit counterintuitive and anti-religious. And yet, it is how it should be, how it must be. Yahowah is in a position to lift us up and we are in no position to reciprocate. Fathers raise their children, not the other way around.

Moreover, the religious mandate to “praise God” is blasphemous. To suggest that a superior being created an inferior entity to praise Him renders God insincere and insecure. It is immoral and irrational.

439And yet, every religion has inverted God’s preference, teaching their victims to bow down to their gods, clerics, and kings. They achieve this through fear and intimidation.

The Covenant, however, is based upon reverence, not fear. It is founded on freedom of choice, not submission. ‘Abraham, and us through him, were called out of Babylon. The Covenant is based on family, friendship and relationship.

“This is because (ky) Yahowah (YaHoWaH), your God (‘elohym ‘atem), will kneel down in love for your benefit and bless you, diminishing an aspect of His nature to lift you up (barak ‘atah)…in (ba) all (kol) your endeavors and explanations (tabuw’ah ‘atah – you provide value including your communications, logical thinking, understanding, profound insights, reasoned speech, debates, discernment, and ability to perform any task wherever you may go, producing outstanding results) as well as in all of (wa ba kol) the work accomplished under your influence (ma’aseh yad ‘atah – the labor associated with your hands and what you achieve while actively and energetically engaged; from mah – to consider the merits of ‘asah – engaging in and acting upon that which is productive).

Then (wa) you will be (hayah) altogether and totally (‘ak – completely and assuredly, immediately and unquestionably, entirely) content and happy (samach – delighted and elated, pleased and joyful, and quite simply, glad).” (Dabarym / Words / Deuteronomy 16:15)

Tabuw’ah is our opportunity to rise and shine. You are reading our tabuw’ah – the collective effort of the Covenant Family. We have “tabuw’ah – endeavored to be rational in our communications, discerning with our insights, and logical in our explanations.” And whether you as a reader benefit or not, we are content and fulfilled, delighted to have been afforded this opportunity.

440The proposal God has placed on the table is a good one. Accept it. We have been invited to camp out with the Creator of the universe. And this is no ordinary excursion. It is the trip of a lifetime. And although our backpacks and tents are supplied with everything we’ll need and could ever want, we don’t even have to carry them. God has bent down to pick them up and us along with them. He does all the heavy lifting for our benefit.

This process is accomplished during the Miqra’ey. On Pesach | Passover; God’s plan resolves the consequence of religion, which is death. On Matsah | UnYeasted Bread, the Mow’ed solves the penalty of being led astray, which is separation from Him. And so, on Bikuwrym / Firstborn Children those who have capitalized upon God’s Son’s willingness to suffer for our benefit are born into our Heavenly Father’s Family.

Shabuw’ah, which is yet another celebration of the Shabat, not only serves as the annual model for the Yowbel, depicting God’s Liberation and Redemption, it prepares us to tabuw’ah. Having enriched and enabled, enlightened and empowered us, Yahowah asks us to serve as witnesses on Taruw’ah | the Trumpets Harvest on the first day of the seventh month by boldly proclaiming His testimony to the world. Then as we herald Yahowah’s call for His people to come home, on Yowm Kipurym | the Day of Reconciliations, the rift is resolved. Then, properly equipped by having attended the Mow’ed, we are prepared to camp out with God on Sukah | Shelters, five days later. So each step along the Way is designed to bring fallen man into the presence of God.

With what follows, we are reminded that the Mow’ed should be an integral part of our lives and seen as essential to the relationship…

“Three (shalowsh) times a year in the conduct of one’s life and for the purpose of renewal each year 441(pa’am ba ha shanah – occurrences as a baseline during the cycle of the season) every one of you should remember (kol zakar ‘atah ‘eth – every person among you should be cognizant and be mindful to recall and proclaim) to appear before (ra’ah paneh –to be seen in the presence of) Yahowah (Yahowah – written as directed by His towrah – teaching), your God (‘elohym ‘atah), beside the place (ba ha maqowm – within the residence, home, and dwelling, by the location to take a stand, the site and area; from mah – to consider the who, what, where, why, when, and how of quwm – to arise and stand, to be established upright, be validated and confirmed, to be empowered and fulfilled) which, to show the way to benefit from the relationship (‘asher), He has chosen and prefers (bachar – He has selected and desires (qal imperfect – genuinely and continually selects)) for the Chag | Festival Feast (ba chag – the celebration) of Matsah | Bread without Yeast (ha Matsah – of UnYeasted flatbread, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) for the Chag | Festival Feast (ba chag – the celebration) of Shabuw’ah | Seven Shabats (ha Shabuw’ah – of Sevens, Weeks, and of the Promise of Seven) and for the Chag | Festival Feast (wa ba chag – the celebration) of Sukah | Shelters (ha Sukah – of Living Together under Protective Coverings, of Dwelling in Tabernacles, of Camping Out within Tents).

And (wa) they should not appear before (la ra’ah ‘eth paneh – they should not be seen or viewed before) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence) without a good reason or without what is expected (reqam – without purpose or cause, void of what is necessary, thoughtlessly or impetuously).” (Dabarym / Words / Deuteronomy 16:16)

Our conclusion regarding the Manowrah, with the three spring and three fall Miqra’ey situated on either side 442of the center luminary, represented by Shabuw’ah, seems to be affirmed by Moseh’s opening statement. Moreover, we now know that Taruw’ah and Kipurym are part of Chag Sukah – just as Pesach and Bikuwrym fall under Chag Matsah.

This is monumental, a zakar of great importance. It means that rabbis are cheating all who trust them, out of a relationship with God. They not only prioritize their Qyan | Cainian version of Passover over UnYeasted Bread, but they have also reduced Matsah to an ingredient within Pesach. By doing so, they forfeit the purpose of Chag Matsah which is to withdraw the stench, stigma, and stain of religion from our souls.

It also means that the rabbinic failure to observe Shabuw’ah forestalls the Ruwach Qodesh’s ability to enrich, empower, and enlighten Jews. It is little wonder that Rabbinic Judaism has left so many impoverished and unaware.

There is a little-known fact that neither Jews nor Christians want anyone to know about the origin of the title rabbi. The egotistical, meaning “exalted and great” was initially deployed by Sha’uwl | Paul who claimed to be the best of them. It wasn’t until the 2^nd century CE that the title was embraced within Judaism. At the time, the first rabbis falsely claimed to have received the Oral Torah which became their Babylonian Talmud 1,600 years before there were any rabbis and 600 years after the last of the prophets. And for Christians the problem is equally dire because there are numerous conversations recorded in the New Testament using a title that would not exist for one hundred years thereafter. And this means that those portions of the text were added to disparage Jews at a later date.

There is yet another insight in this pronouncement worthy of our consideration. It affirms something that we have come to embrace to such an extent that it has become 443our life’s work. We Taruw’ah | Serve as Witnesses to encourage more to Kipurym | Reconcile with Yahowah so that they are prepared to Sukah | Camp Out with God, making the party merrier. Therefore, Taruw’ah exists to awaken Yisra’el and Gowym alike to the realization that, if we want to live with God, we must disassociate from religion, politics, and conspiracies in advance of accepting Yahowah’s invitation to be reconciled. Those who do capitalize upon Kipurym and enjoy Sukah.

Moments ago, we witnessed Yahowah’s request to celebrate the Mow’ed of Sukah “ba ha maqowm – within the residence and dwelling” of His choice. Now with this pronouncement, God’s preference of the “maqowm – location” where we “are validated and confirmed, empowered and fulfilled” applies to all seven Mow’ed | Appointments – not just Sukah. Therefore, considering the “mah quwm | implications associated with where we reside and arise,” it seems ever more likely that Yah’s intent is for us to attend the Mow’ed in Yaruwshalaim if possible, but if not, within the home of a Covenant member. This, however, will change upon Yahowah’s return. At that time, we will all observe the Miqra’ey alongside our Father and His Son in His Home – our Home.

This is the second time we have seen Yahowah say that we “la ra’ah ‘eth paneh – should not appear before” Him “reqam – without a good reason or without what is expected.” While some would claim that this means that we should bring a voluntary offering, it seems more reasonable to conclude that we ought to approach Yahowah thoughtfully, fully informed and duly decided. This is not an altar call nor a profession of faith. The path to God is laid out such that we can appreciate the purpose of each step and make a conscious decision to avail ourselves of what He is offering.

Earlier, in the 11^th statement of this conversation, Yahowah confirmed that “the place of relationship He will 444choose” is where “shem huw’ – His personal and proper name” “sakan – lives and abides.” That is, of course, Mount Mowryah, the place where Sukah will be fulfilled. But today Yahowah’s name also lives in a different Tabernacle: in the hearts of the Covenant’s children.

There is a myth which suggests that we are all equal in the eyes of God. Yahowah knows better. We are all different. Some are more disciplined, harder working, and smarter. Others are stronger, faster, and healthier.

Beyond our natural attributes and deficiencies, or even our ability to capitalize on the positive and overcome the negative influences in our lives, we should be cognizant of what God may see in us, what He may want from us, and what He is willing to contribute to achieve the desired result.

“Each individual’s (‘iysh) contribution to the relationship (mathanah – dedication and involvement of their offers based upon the situation; from nathan – to give, bestow, ascribe, produce, and dedicate) should be consistent with his capability, his aptitude and competence (ka yad huw’ – should be according to his capacity to perform using his hands and dexterity and thus consistent with his influence and ability to get things accomplished), in proportion to (ka – according to the amount of) the favorable pronouncements, subsequent blessings, resulting productivity, and prosperity bestowed (barakah – the request for a beneficial result presented) by Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), your God (‘elohym ‘atah), given to you for the benefit of the relationship (‘asher nathan la ‘atah – offered and provided to you to show the way to get the most out of life).” (Dabarym / Words / Deuteronomy 16:17)

445In that the Covenant is a relationship, it thrives or is paralyzed based upon each party’s willingness to contribute. It is not a gift, freely given, nor is it earned. The Covenant’s benefits – prolonged life, being perfected and adopted, empowered and enriched – are presented to those who know, accept, and act upon the Covenant’s conditions: disassociating from religion and politics, walking to God to be perfected through the Mow’ed, trusting and relying on Yahowah by closely examining and carefully considering these terms and conditions, and then circumcising our sons so that we all remember to prioritize this agreement.

This is the baseline. It gets us in the door. From here, we are afforded the opportunity to garner God’s attention so as to be equipped and deployed by Him. This is reminiscent of Yasha’yah imploring Yahowah, “Here I am, send me!” after a lifetime of preparation and frustration. And even then, he, like Noach, ‘Abraham, Ya’aqob, Moseh, Yahowsha’, Shamuw’el, and Dowd before him, was in a position to respond because Yahowah saw something in each of them He found appealing and then approached them first.

That is how this statement is presented. Our “mathanah – contribution to the relationship, our dedication and involvement” is contingent upon two factors. First, “ka yad huw’ – it should be consistent with our aptitude, competence, and capacity to perform.” And second, “ka barakah Yahowah – it is to be proportional to the favorable pronouncements, subsequent blessings, resulting productivity, and prosperity bestowed by Yahowah.”

By way of example, God provided Noach with everything he needed to be successful, and yet He relied upon Noach’s dedication, craftsmanship, and industry. Yahowah’s constant presence and open lines of communication with Moseh transformed an aging and 446stuttering shepherd into the Great Liberator and teacher. With Dowd, God anointed him with the Spirit, giving him the capability and courage to lead, inspire, and protect his people.

With a dearth of volunteers, sometimes God does not have much to work with and so He goes well beyond the norm to enable a person to do as He sees fit. The Choter | Stem is an example. He had Yasha’yah devote an entire chapter of his prophetic revelation to convey all of the ways He would equip him.

There is something else here that has recently come to resonate with me. Yahowah extols the merits of listening to those He inspires and recognizes. Dowd’s name is presented over one thousand times, Moseh’s over eight hundred, suggesting that we should turn to them first and foremost – that is after Yahowah, whose name is presented 7000 times.

Along these lines, I was very uncomfortable translating the statements commending what we are doing. But there were so many that ignoring them was becoming even more uncomfortable. Eventually, I came to realize that God was removing Yada’s veil of anonymity for the benefit of His people. The more accurate and insightful Yada Yahowah became and the more attention He could draw to these volumes the better it would be for Yisra’el and Yahuwdah, even Gowym.

Further, in keeping with this declaration, the more favorable the pronouncements, the greater the productivity, the more we were blessed with understanding and insights, the more was expected of us. Like Dowd, we would rise early and work late, embarking on a journey through words, dimensions, and time for the benefit of the relationship. But no matter how hard we would try, how diligently we would work, how thoughtful and steadfast would be our approach, or how committed we were to 447sharing all we learned, we were given more by God than we could ever contribute back to His Family.

The Promised Land serves as a metaphor for living during the millennial Sukah and in Heaven thereafter. Therefore, just as there will be no trace of religion or politics when we return to Gan ‘Eden, so too Yisra’el was to be disease-free…

“By contrast, when (ky), you come into (‘atah bow’ ‘el – you arrive and enter, you return and are included in) the land (ha ‘erets) which, for the benefit of the relationship (‘asher), Yahowah (YaHoWaH), your God (‘elohym ‘atah), is giving (nathan – is bestowing and entrusting, offering and appointing) to you (la ‘atah), you should not accept, teach, or imitate (lo’ lamad – you should not learn or submit to, you should not become accustomed to or instruct (qal imperfect)) such that you act upon or engage in (la ‘asah – so that you fashion, effect, attend to, commit to, observe, celebrate, profit from, bring about, ordain or institute) anything similar to (ka) the disgusting religious ways (tow’ebah – abhorrent rites, detestable idolatrous practices, the repulsive and loathsome rituals, or the abominable festivals) of the Gentiles (ha gowym – of people of other cultures, nations, and ethnicities).” (Dabarym / Words / Deuteronomy 18:9)

The tow’ebah of ha gowym are comprised of confounding religions, oppressive governments, vicious militarism, degrading caste systems, and confounding conspiracies. Yisra’el was to be free of such reprehensible influences. But, what was intended to be the most unreligious place on Earth has become the opposite with rabbis leading the parade of lemmings to their demise.

448If we were to compare Babylon and Persia, Assyria and Egypt, Carthage and Troy, Greece and Rome, even the Incas and Aztecs, the Chinese and Japanese, the common denominators throughout the long march of time have been oppressive caste systems, slavery, brutal conquest, tyrannical dictators, large militaries, and the wholesale integration of religion into government. Therefore, these are the very things Yahowah wants His people to avoid like the plague.

Do not accept them, imitate them, nor submit to them. Do not act upon them or engage in them. And yet, the Babylonian Talmud serves as the foundational scriptural text of Judaism. Christianity’s New Testament was completed and amalgamated in the Western Roman Empire. The Quran and Hadith were also compiled in Babylon. Das Kapital and The Communist Manifesto, which serve as the inspiration behind Communism, Socialist Secular Humanism, and Progressive insanity, were both composed in Europe. As such, the world’s most popular belief systems are either Gowyish, Babylonian, or both.

Few things sicken me more than to hear people’s excuses, their justifications. They say, “I don’t think of Christmas as being Babylonian or pagan.” But, yes they are. “It makes me feel good and closer to God so it can’t be wrong.” Yes, it is. “The ‘Old Testament’ religious days were for the Jews, not for the Church.” Sorry, wrong again on all accounts. “The first Christians worshiped on Sunday in honor of Christ’s ‘resurrection,’ as do all Christians today, so it must be right.” No, they didn’t; there was no resurrection and no one named “Jesus Christ.”

All aspects of Christmas, Easter, Sunday worship, Lent, saints, crosses, halos, baptism, religious candles, holy water, the mass, Eucharist, churches, popes, cardinals, fathers, and nuns, referring to Yahowah as “the Lord,” Madonna and child statues, prayers to saints, bowing 449down, or a paid clerical staff, are all part of “the disgusting religious ways of the Gentiles” – with most originating in Babylon.

When your religious traditions and teachings differ from Yahowah’s instructions, the result is “detestable and disgusting” to God. He did not replace the Towrah with the Talmud or New Testament, nor any aspect of His Beryth, Miqra’ey, or Shabat. God does not go back on His Word, renege on His promises, make compromises, or change. He has painted us a picture and does not like it blurred. In fact, He values every last stroke and detail as much as He loves those who accept His prescriptions.

“But,” many still protest, “God knows who I’m talking to when I call Him ‘Lord.’” Yes, He does, but do you? How about when you end your prayers saying: “In the Lord’s name, Amen.” The “Lord” is Ba’al – the god of Babylon, and “Amen,” is Amen Ra – Egypt’s principal sun deity.

“But,” they will claim in their defense, “it is written in the Bible and I cannot believe that God would allow anyone to corrupt His Word.” Yes, it is, but “Bible” is from Babel, which means “to corrupt and confound by commingling truth and lies.” It is a compound of “ba – with” and “bel – the Lord.” Yahowah pleads with His people to come out of Babel, and never to open it or read it. Moreover, the Christian New Testament is neither inspired by God, accurate in its accounting, nor credibly maintained – although everything Paul wrote or influenced (his 14 letters, Matthew, Mark, Luke, and Acts) was inspired by the demon who tormented him.

And yes, God does allow His testimony to be miscommunicated and misappropriated as is evidenced by Satan not only being allowed into the Gan ‘Eden, but when there, to corrupt God’s words. The rabbis are professionals as are Christian clerics.

450Once Yahowah decided He wanted a family, He was committed to freewill, which necessitated this eventuality. Unable to stop dark spirits and despicable men from usurping His credibility by misappropriating and misconstruing His testimony without making a mockery of volition, His responsibilities became fourfold: 1) Communicate what we need to know in writing, 2) Prove that His testimony can be trusted through prophecy, 3) Make certain that enough of His revelation is credibly retained for us to be able to ascertain His original intent and instructions, and 4) Honor His promises so that our trust is rightly placed.

Consider how the popularity of spiritualism today, magic, astrology, and fortune-telling, even Babylonian occult rights as they are manifest in Qabalah, Christianity, and Islam, is in contrast to what Yahowah says…

“There shall not be found (lo’ matsa’ – there should not be uncovered, caught, or encountered, detected or discovered) among you (ba ‘atah) one who intoxicates or misleads (‘abar – who alienates by prompting to pass through, transgressing by going to and fro, who is improper toward, who commits incest with, or who sacrifices) his son or daughter (ben huw’ wa bath huw’) into the fire (ba ha ‘esh), or who practices divination (qasam qasem – who engages in false prophecy, magic, witchcraft, Qabalah, or in the occult), who venerates saints, uses omens to predict the future, or who engages in spiritualism or astrology (‘anan – who participates in ancestor worship, a person who acts covertly, covering over, and clouding, one who obscures by promoting myths and mysticism), who is serpentine or toxic, even enchanting (wa nachash – one who deceives with false prognostications, a charmer, smooth talker, and fortune-teller who beguiles by creating invalid prognostications based upon what they observe, leading to conspiracy), or who corrupts through religion (wa makashaph – one who 451is seductively rebellious, who casts spells, prays, and inspires worship, anyone who relies upon demonic spirits to gain insights and power, clairvoyance), (Dabarym 18:10) who is a uniter, one who makes alliances and joins forces (wa chabar – one who charms others into participating in his or her group, leaguing together to advance a political, religious, or conspiratorial objective; one who is fascinated with verbal portrayals and enchanting content leading to erroneous connections and associations), who consults with or asks questions regarding dead spirits (wa sha’al ‘owb – one who evokes the deceased, the act of calling upon ghosts for approval and support; one who prays to saints, an individual headed to She’owl, a medium, psychic, parapsychologist, or spiritualist), who is a false prophet or con man who beguiles (wa yida’ony – a schemer who influences based upon his personal knowledge and familiarity with demons; from yada’ and ‘ony – to provide miserable and annoying information, aggravating and appalling insights), or who is fixated on death and dying, who is oppressive or murderous, and who causes the premature death of others (darash ‘el ha muwth – those who seek to plague). (Dabarym 18:11)

Indeed (ky – because), everyone who engages in or acts upon (kol ‘asah – all who act this way, perform, celebrate, ordain, institute, profit by, or observe) these things (‘el leh) is an abomination, hated and detested (tow’ebah – is considered repulsive and religious and thus loathed to the point of absolute intolerance, seen as idolatrous, abhorrent and disgusting) by Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).

And as a result of (wa ba galal – so on the account of, for the reason that) these repugnant religious abominations, these hated and disgusting things (ha tow’ebah ‘el leh – these detestable and loathsome 452practices), Yahowah ( – the pronunciation of YaHoWaH), your God (‘elohym ‘atah), will dispossess and disinherit (yarash – will expel and cast out) those who do them (‘eth hem) from your presence (min paneh ‘atah).” (Dabarym / Words / Deuteronomy 18:12)

Yahowah has clarified the kinds of things He considers tow’ebah | an abomination and they are all religious in nature. And according to God, our propensity to be religious is akin to intoxicating our children and then throwing our sons and daughters into the fire. Religion is the most abhorrent form of incest.

In this regard, ‘abar was well chosen. As our Father, Yahowah affectionately ‘abar | passed over the homes of the Children of Yisra’el during the first Passover, sparing and liberating His children’s children. Now ‘abar | alienated from God and the religious, Yahuwdym were killing those Yahowah sought to save.

Qasam is the people’s ultimate reprisal against the relationship. They would choose Qabalah over the Covenant.

‘Anan lies at the heart of many deadly deceptions. It is Satan’s stock-in-trade, the mother’s milk of politics, the modus operandi of religion. ‘Anan means “to cloud the atmosphere sufficiently to block light and diminish visibility.” In politics, perceptions become reality as professional liars spin the facts, cloud the issue, and obscure their real agenda, blowing smoke. In religion, the hollow promise that faithful individuals will reunite with their dearly departed after death drives compliance.

False prophets claim to speak for God and yet their every proclamation serves to block His light and obliterate His truth. The abominations of the Gentiles replace Yahowah’s message. A cloud forms over the people which is so dense that visibility is diminished to spiritual blindness.

453The Christian New Testament, Quran, and Zohar are replete with spiritual battles, with casting spells. But what believers do not recognize is that the only spirits engaged in such battles are demonic. Likewise, those who dabble in astrology, those who are guided by their sign, are unaware that it is one of the earliest forms of religion. Similarly, those who claim to be spiritual are antagonizing God without realizing His animosity toward such things.

Nachash is yet another word with satanic overtones. Such a deceiver is serpentine and toxic but also enchanting. He or she is very much like the serpent who slithered into the Garden.

The linguistic subtleties associated with nachash describe the most conspiratorial individuals I’ve encountered along life’s way. They are constantly looking for connections in all of the wrong places while making the most beguiling of prognostications. Conspiracy isn’t just for crackpots anymore. It has come out of the closet and has become the fastest-growing belief system in history with advocates from every ilk. And it is as debilitating as it is deadly.

Chabar is politicized religion. To chabar is to bind. Merriam-Webster tells us that the English word “religion” is based upon the Latin religare, “to bind and restrain.” In the context of this list, and adjacent to makashaph and sha’alowb, it confirms that God is intolerant of religion and politics – and loathes both.

The Roman Catholic practice of canonizing saints and praying to them, and their Rosary to Mary, are prime examples of sha’al ‘owb. It is “necromancy – the conjuration of the spirits of the dead for the purpose of influencing the course of events.” To “conjure” is “to summon and earnestly entreat by invocation for a benefit.” An incantation is “a ritualistic formula of words, written and recited, that are designed to produce a particular 454effect.” Necromancy, conjuring, and incantations are usually associated with the Devil. God does not like them or him.

The most popular expression of all of this is found in the entertainment industry. Books, games, and movies based on wizards, dragons, magic, and spiritual forces permeate the culture. Continual exposure to these occult-based themes eventually has its effect, poisoning the victim slowly, and gradually destroying the victim’s ability to judge right from wrong. And they all lead away from Yah, from life, from camping out with our Creator.

While they would deny it, it is patently obvious that Orthodox Jews venerate rabbis, with millions conducting pilgrimages to their gravesites. They cite their words as if they were gods.

You may not like the idea of God being this intolerant and uncompromising, of God hating men and women, of God being repulsed by politics and religion, of God condemning spiritualism and mysticism. But beyond your mortal existence and immediate family, what you believe doesn’t actually matter. What God says goes. These are God’s rules, and He has every right to impose them. For without them, all the light that is visible to mankind would be swallowed in darkness. The lone doorway to His home would be hidden, covered under piles of political refuse and religious rubble.

These are not victimless crimes. Countless generations and entire civilizations have been lost as a result.

For those willing to change, this is just the first step out of Babylon. The next is into the light.

“Be (hayah – exist) upright, acceptable, and perfected (tamym – innocent, moral, and truthful, demonstrating integrity and sincerity, having a purity of purpose) with (‘im – in association with) Yahowah 455(Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence), your God (‘elohym ‘atah). (Dabarym 18:13)

By comparison (ky – by contrast), the Gentiles (ha gowym ha ‘el leh), who you shall dispossess (‘asher ‘atah yarash – who, for the benefit of the relationship, you will distance yourself from and disassociate with), they listen to (‘eth hem shama’ ‘el) astrologers and false prophets who obscure the truth with myths (‘anan – spellbinders, spiritualists, and politicians blowing smoke, those who venerate saints and ancestor worship) and to those who practice divination (wa ‘el qasam – engage in religion and the occult), but as for you (wa ‘atah), Yahowah (YaHoWaH), your God (‘elohym ‘atah), has not granted you permission to do so (lo’ ken nathan la ‘atah).” (Dabarym / Words / Deuteronomy 18:14)

We can be assured that the Yisra’elites were aware of the toxic and dehumanizing nature of religion. They had spent the past 430 years as exiles in Mitsraym | the Crucibles of Religious and Political Oppression – eight decades of those as slaves. Even today, we know that religion was the dominant influence in the life of the Egyptians – with countless gods, goddesses, and spells decorating the walls of what they left behind. Fortunately, as we move away from a world managed by men to one influenced by God, come Sukah in year 6000 Yah, there will be no religion.

There are many wonderful insights to share about Sukah | Camping Out with our Heavenly Father. And yet, my favorite is one few have ever considered. We are returning to the Gan ‘Eden | Garden of Great Joy.

456The reason Yahowah shared so much of what transpired between Him and ‘Adam is because He wants us to appreciate what is in store for us as we approach the Shabat of October 7^th, 2033, Chag Sukah in year 6000 Yah.

My favorite prophet, Yasha’yah | Isaiah, spoke of ‘Eden in conjunction with ‘Abraham and Sarah, thereby associating it with the Covenant. Moreover, the patriarch serves as a prototype of our Heavenly Father’s role as our Savior while Sarah represents our Spiritual Mother. This portrait begins…

“‘Choose to listen to Me (shama’ ‘el ‘any – of your own freewill, actually pay attention and hear what I have to say) those of you who are genuinely pursuing (radaph – those actually focusing upon and exerting the effort to move toward after) vindication by being correct (tsedeq – becoming innocent by being right, appreciating that which is honest and fair, accurate and verifiable).

Those seeking to learn about and know (baqash – those searching by using due diligence to acquire information) Yahowah (YaHoWaH) should choose to be observant so as to develop the proper respect and respond appropriately (nabat – should choose to pay attention, to use their perception of sight to become aware and consider the implications of an appropriate and caring response) to the Godly (‘el) rock (tsuwr – the crag at the summit [speaking of Mount Horeb where the Towrah was revealed], the rock cliff [speaking of Golgotha where Passover was fulfilled], and the enclosure [speaking of the Gan ‘Eden where the relationship began]; from tsuwr – to enclose and secure) from which you were hewn (chatsab – from which you were cleaved, set apart, and inscribed [speaking symbolically of the Covenant, Yisra’el, and the Towrah]), as well as (wa) to (‘el) the excavation (maqabah – the chiseling out [speaking of the Instructions on the two tablets of stone]) of the cistern (bowr – source of water carved out of rock [a metaphor for living waters, 457the source of life and purification] and the pit [symbolic of being freed from She’owl through Matsah]) from which you were removed (naqar). (Yasha’yah / Isaiah 51:1)

Choose to be observant so that you can properly interpret and understand by looking (nabat – opt to pay attention, to consider and to show your appreciation) to (‘el) ‘Abraham (‘Abraham – Merciful, Loving, and Enriching Father (symbolic of our Heavenly Father and the Covenant)), your father (‘ab ‘atem), and to (wa ‘el) Sarah (Sarah – to engage and endure so as to be empowered and liberated (thereby explaining our Spiritual Mother’s role in Yisra’el – ysh (individuals) who sarah (engage and endure with and are empowered by) ‘el (God))) who has labored for a long time, expecting you (chyl – who is there to give you life, agonizing over you, hoping to bring you all to this place, knowing that she would experience the travail associated with labor and the joy associated with the birth).

For indeed (ky – this is important so pay attention), he was just one (‘echad – he was a unique and solitary individual (associating him with Yah who is “‘echad – one”)) when I invited him to meet with Me (qara’ huw’ – when I called out to him, proclaimed his name, and made him known by making pronouncements regarding him, when I summoned him and met with him and caused all that can be read and recited to occur as he was welcomed by and encountered Me) so that (wa) I could kneel down and lift him up to bless him (barak huw’ – I could invoke favor upon him, sharing kind words with him as I got down to raise him).

Then I enriched and empowered him, making him far greater than he had been (wa rabah huw’ – I enabled him to be much more than he previously was, causing him to flourish, elevating him in every way, causing him to have many descendants while facilitating their continued existence). (Yasha’yah / Isaiah 51:2)

458Indeed (ky), Yahowah (Yahowah) will comfort and console (nacham – will demonstrate compassion by expressing empathy for) Tsyown (Tsyown – the Signs Posted Along the Way).

He will be demonstrating compassion for (nacham – He will feel empathy and express sympathy, providing comfort and support for) all of (kol) her destroyed and depopulated places (chorbah hy’).

Even her lifeless places where the word is questioned (wa midbar hy’ – her desolate wilderness areas where the word is pondered), He will cause to be like (sym ka – He will set up and bring about similar to) ‘Eden | Great Pleasure and Joy (‘Eden – a favorable circumstance which is delightful, pleasurable, and satisfying, even beautifully clothed and finely attired).

And also (wa) her land, which Arabs have deforested and depopulated (‘arabah hy’ – her areas darkened by noxious swarms of foreigners who join in as a result of brokering a deal with the desert-dwelling Arabians), will be as (ka) the Gan | Protected Garden (gan – a shielded and surrounded enclosure with a protective fence designed to promote and protect life) of Yahowah (YaHoWaH).

Overwhelming happiness (sasown – gladness, rejoicing, jubilation) and (wa) joy (simchah – pleasure and delight, cheerfulness and contentment) will be found and experienced in her (matsa’ ba hy’ – will be attained and discovered there) – songs of thanksgiving (towdah – expressions of appreciation) and (wa) the sound (qowl – the audible verbal expression) of singing with the accompaniment of musical instruments (zimrah – songs with lyrics and melody).

Sorrow (yagown – grief and anguish) and (wa) mourning for the dead (‘ebel) shall disappear (nuws – flee away). (Yasha’yah / Isaiah 51:3)

459Choose to pay attention and then respond (qashab – of your own volition you should listen attentively and then engage based upon what you hear) to Me (‘el ‘any), My people (‘am ‘any – My family).

Also (wa – in addition), hear what I have to say (‘azan ‘el ‘any – it is your choice, but I’d encourage you to be perceptive and responsive to Me) people of other nations who have gathered unto Me (la’om ‘any – other ethnicities who consider themselves My people by coming together with Me) because, indeed (ky – you can rely upon this), a towrah | teaching (towrah – a source of guidance, instruction, and direction) will come forth (yatsa’ – will be brought forth and extended) from Me (min ‘eth ‘any).

And I will instantly, energetically, and emphatically establish (wa raga’ – I will promptly and without hesitation provide renewal and favor with) My means to exercise good judgment and resolve disputes (mishpat ‘any – My approach to justice and rational decision-making), approaching as light (la ‘owr) for the family (‘am – for the people).’” (Yasha’yah / Isaiah 51:4)

We turned to this prophecy in Yasha’yah to affirm Yahowah’s intent with the Gan ‘Eden | Garden of ‘Eden. We were correct in the realization that we will return to the Garden to Sukah | Camp Out in a Sheltered Encampment in recognition that ‘Eden also serves as a metaphor for the Covenant.

While there are excursions into other relevant topics, the last third of Yasha’yah is principally devoted to Yahowah’s return so that He can Sukah | Shelter and Protect Yisra’el. And while we could jump in most anywhere, I’d like to recommence in the 45^th chapter.

It is here that Yahowah frames our surroundings. His words suggest that light and darkness, good and bad, right and wrong, life and death, serve as contrasts, as extremes on a spectrum. And He is the source of all of these…

460“‘I conceived (yatsar – I fashioned and formed, devising and preparing) light (‘owr) and therefore (wa) I caused (bara’ – I created) darkness (choshek – places without light where ignorance and confusion thrive in obscurity).

I engaged and acted upon (‘asah – I performed and brought about) that which is good and beneficial (towb – useful and productive [from 1QIsa whereas the MT has shalowm]), thereby creating the opportunity for (wa bara’) that which is bad and thus harmful (ra’ – evil, inappropriate, and unproductive).

I am (‘any) Yahowah (YaHoWaH), who supplies (‘asah – who furnishes and maintains) all of this (kol ‘el leh). (Yasha’yah 45:7)

Let the heavens shout out (ruwa’ shamaym – may the spiritual realm proclaim the message [from 1QIsa]) from above in a higher dimension (min ma’al) along with the clouds in the sky (wa shachaq – the smallest and most fundamental particles in the universe [from 1QIsa]), pouring out (nazal – flowing forth and wafting down) that which is correct and vindicating (tsadaq – that which is right and acquitting, honest and fair, accurate and proper).’

He says to the Earth (‘amar ‘el ha ‘erets – He proclaims to the land and material realm [from 1QIsa]), ‘May you be open and respond to (patah – may you choose to listen and reply to (qal imperfect jussive)) liberation and salvation (yasha’ – deliverance and protection) such that justice and prosperity (tsadaqah – that which is correct and accurate, vindicating and validating) blossom and grow (tsamach – sprout, shoot forth, and thrive).

Both of these (yachad), I (‘any), Yahowah (YaHoWaH), have brought into existence (bara’ huw’).’” (Yasha’yah / Yahowah Delivers / Isaiah 45:8)

461For there to be a choice, there must be options. What is right if there is no wrong, good if there is no bad? How do we choose God if there is no other choice?

The four-to-six-dimensional universe in which we abide was created. Therefore, it, as well as everything else we observe and experience, did not exist fifteen billion years ago. It began with light, making the contrast darkness. There would be good and bad, that which is beneficial and counterproductive. Within its enormity, Yahowah wanted us to know what was accurate and vindicating so that we could respond, choosing to be right so that we might grow.

We tend to get ourselves into trouble when our pride gets in the way, and we consider ourselves smarter than God. Politics and religion are the direct results of this attitude – especially socialist, secular humanism where man replaces God.

“Woe (howy – alas, as an expression of unhappiness, regret, grief, and concern which leads to ruinous trouble, suffering, misfortune, and affliction, even sorrow) to the earthen vessel (cheres) among clay pots (‘eth cheres) comprised of dirt (‘adamah) who opposes, quarrels, and complains against (ryb ‘eth – showing hostility and opposition to, contending with and accusing) its Creator (yatsar huw’ – his Maker).

Does (ha – why should) the mortar and mud (chomer – the muck and mire) say (‘amar) to the one creating something of it (la yatsar huw’), ‘What are you doing (mah ‘asah – why are you making this)?’ or (wa), ‘Your work (po’al ‘atah – the thing you are making), it has no human hands (‘ayn yad ‘adam la huw’ – it has no power to influence humanity, or ability to affect mankind [from 1QIsa]).’” (Yasha’yah / Yah Saves / Isaiah 45:9)

Yahowah’s question drives to the heart of an important issue. Sunday worship, Halloween, Christmas, Lent, Good 462Friday, Palm Sunday, and Easter Sunday were designed to replace the Shabat, Bikuwrym, Sukah, Kipurym, Matsah, and Pesach because the Roman Catholic Church sought to impose its dominion over everyone – including God. The resulting Beast would trample upon the entire world.

Similarly, rabbis would replace the Lowy and then the Towrah wa Naby’ with the Talmud and Mishnah Torah. The result was a stifling religion to replace liberation within the Covenant. Clearly, God is not amused, especially when the questions are being posed by those who call themselves: “rabbi – I am great.”

It is the reason we exist, and yet the religious never seem to understand why Yahowah wants a family…

“Woe (howy – ruinous trouble and misfortune) to the one who tells (‘amar) a father (la ‘ab), ‘What (mah) are you begetting (yalad)?’ or to a woman (wa la ‘ishah – to a mother), ‘What are you waiting for and why are you in labor (mah yachal)?’” (Yasha’yah / Yah Delivers / Isaiah 45:10)

Yahowah created Yisra’el for this purpose, placing His people in the center of His universe.

“Thus says (koh ‘amar) Yahowah (YaHoWaH), the Set-Apart One of Yisra’el (Yisra’el Qodesh), and the One who conceived and fashioned him (yatsar huw’ – the One who created him based upon a particular plan).

‘So, ask Me (sha’al ‘any – request answers to your questions from Me) about the things to come (ha ‘atah – regarding what the future will bring), regarding My children (‘al ben ‘any) and pertaining to the work (wa ‘al po’al – regarding the result of what has been accumulated and obtained) of My hands (yad ‘any – of My influence).

Will you instruct Me (tsawah ‘any – will you direct Me)?’” (Yasha’yah / Yahowah Saves / Isaiah 45:11)

463Yahowah provided the answer because the question drives to the heart of who we are and why we exist. God wanted a family, to raise children, and to enjoy the company of interesting individuals with whom He could share the universe. This is the story of the Towrah, beginning with the Beryth | Covenant in Bare’syth | Genesis. The Prophets then explain what is to become of God’s Family. Therefore, rather than projecting religious notions on God’s purpose and plan, directing and instructing Him, we would be wise to listen instead. Consider Dabarym | Deuteronomy 6:3, for example.

We can be assured that the God who initiated this process, one as enormous as the universe and as intricate as life, will see it through to the end. It will produce the result Yahowah desired.

“‘I made (‘anoky ‘asah – I engaged to prepare and acted to produce) the Earth (‘erets – the material realm) and I created for Myself (wa bara’ ‘any – I brought into existence for Me) ‘Adam (‘adam – humankind) on it (‘al hy’).

It was My influence (yad ‘any – it was My power and authority by My hand) which spread out (natah – which stretched and extended, causing the curvature of) the universe (shamaym – of the heavens, the realm of space and the stars).

And I give direction to (wa tsawah – I instruct and direct) all of the heavenly host (kol tsaba’ hem – the entire regime of spiritual implements and messengers). (Yasha’yah / Isaiah 45:12)

I have awakened him (‘anoky ‘uwr huw’ – I have raised him) to what is right (ba tsadaq – to what is valid and vindicating, accurate and appropriate) so that all of his ways (wa kol derek huw’) are considered correct and straightforward (yashar – are right and on the level).

464He will build (huw’ banah – he will restore, reestablish, and rebuild) My city (‘iyr ‘any – My encampment and temple; from ‘uwr – place of awakening). My exiles (wa galuwth ‘any – My deportees) he will set free (shalach – he will release) but not for compensation (lo’ ba machyr – not for a price or fee) and not with a ransom or for a reward (wa lo’ ba shochad – nor for the return of a favor, a quid pro quo, a tribute, or bribe),’ attests (‘amar) Yahowah ( – the pronunciation of YaHoWaH) of the vast array of spiritual implements (tsaba’).” (Yasha’yah / Yahowah Liberates / Isaiah 45:13)

Time began to unfold as the universe was spread out and took shape. When there is only light, time does not flow. It requires matter and, thus, the material realm.

Speaking of Yahowah’s direction regarding the flow of time, an astute reader in Yasha’yah’s day would have been able to pinpoint when Dowd, the one whom we are told was tsadaq | right, would be roused to reestablish the city for the exiles he would free.

Moreover, when Dowd as Gabry’el | God’s Most Courageous and Capable Man told Dany’el when he would enter Jerusalem to fulfill Passover, the broad strokes of God’s timeline were made evident. The Passover Lamb would arrive in Yaruwshalaim (Dany’el 9’s 173,880 days from ‘Abyb 1, 444 BCE, correlated to the Julian calendar sets his entry to Branch Monday, March 30^th, 33 CE) – four days before Passover as is instructed in the Towrah. God’s Son and our Messiah would then fulfill Pesach as promised during the Miqra’ as the Zarowa’ on Friday, April 3^rd, 33 CE; known to God as ‘Abyb 14, in the year 4000 Yah (http://www.cgsf.org/dbeattie/calendar/?roman=33 – Julian calendar dates to October 1582 CE then transitions to Gregorian calendar dates).

Upon the demise of his basar | corporeal body, Dowd’s nepesh | incorporeal soul was escorted to She’owl 465burdened with our guilt to fulfill the Miqra’ of Matsah the following day – the Shabat of April 4^th, 33 CE. Then at the dawn of Bikuwrym, Yahowah’s Firstborn and His Set-Apart Spirit were reunified on Firstborn Children – giving birth to the Covenant exemplified and enabled through Dowd.

Seven Sevens thereafter, the Ruwach Qodesh empowered, enriched, and enlightened Yahowah’s children, beginning with Dowd, during Shabuw’ah. This occurred on May 24^th, 33 CE – still year 4000 Yah.

Then as we approach Yahowah’s return with His Son, the Mashyach, a day will come when the Covenant’s Heralds will be called home. God will collect His children, sparing them from the worst of the Time of Ya’aqob’s Troubles on Taruw’ah. Based upon what we have discovered, this will occur no sooner than the first day of the seventh month in year 5993 Yah, and September 12^th, 2026. September 2^nd or October 1^st, 2027 are possibilities as is Taruw’ah on Wednesday, September 20^th, 2028. The latest this will transpire, and our favored date, is September 9^th, 2029, during the 1^st day of the 7^th month in 5996 Yah.

Yahowah’s return with His Beloved will transpire during the Miqra’ of Kipurym, the Day of Reconciliations. This glorious and frightful moment will materialize on October 2^nd, 2033, at sunset in Jerusalem (6:22 PM), the 10^th day of the 7^th month in year 6000 Yah.

The Millennial Shabat of Chag Sukah will commence at sunset in Jerusalem on the Shabat of October 7^th and 8^th, 2033. This is 40 Yowbel (Redemptive Years) from the fulfillment of Passover in 33 CE. The eighth day depicted in Sukah, starts one thousand years thereafter at the conclusion of the seventh millennium. But from this point forward there is no way to measure time as we know it.

If I may add yet another thought. Speaking through His prophet, Yahowah states…

466“‘I did not speak in secret (lo’ ba ha seter dabar – I did not veil My words) in a dark place in the Land (ba maqowm ‘erets chosek).

I did not say (lo’ ‘amar) to the offspring (la zera’) of Ya’aqob | Reward or Consequence (Ya’aqob – My Stance, Jacob, a synonym for Yisra’el; from ‘aqab – to receive a benefit or suffer a penalty for circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast), ‘Seek Me (baqash ‘any – search for Me) for no reason and in vain (tohuw – to be confused and for nothing).’

I (‘any), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), convey (dabar – speak and write) that which is valid and verifiable, correct and vindicating (tsedeq – that which is correct and truthful, right and appropriate, fair and just), conspicuously reporting and making known (nagad – visibly sharing and openly announcing, professing and expounding) in a straightforward and upright fashion (mysharym – with integrity and truthfully). (Yasha’yah / Isaiah 45:19)

You should choose to grasp this and join together (qabats – be part of the assembly (nifal imperative)).

Come (bow’ – return, arrive, and be included (qal imperative)) and draw near (nagash – step forward, approach, be present, and engage) in one accord with Yah (yahdaw – unified and altogether in agreement), those of you who have fled (palyth – who have escaped) the gentile nations (gowym – foreign cultures and different ethnicities).

Those who lift up (nasa’ – and support) their painful religious images (‘ets pesel hem – their grievous idols and idolatrous representations) and who pray without reason (wa palal – who plead on their own initiative) to a god (‘el ‘el) who cannot deliver or save (lo’ yasha’ – who is 467incapable) are ignorant and irrational (lo’ yada’ – they neither know nor understand).’” (Yasha’yah / Yahowah Saves / Isaiah 45:20)

We are without excuse. Yahowah revealed His message openly, in writing, through forty prophets, in Yisra’el – which sits at the crossroads of the world. God provided what we needed to know to appreciate what He was offering and expecting in return. It has all been laid out for us in a conspicuous and straightforward manner – with every word visible, verifiable, vindicating, truthful and correct.

The time has come for Yisra’el and Yahuwdym to come out of Babylon – fleeing the Gentile nations before it is too late. Grasp hold of God’s message and come together, drawing near in one accord with Yah. There is nothing left for you in those places – filled as they are with Christians. Those who lift up their pained religious images – their crucifixes with a dead god on a stick – pray without reason to a god who cannot save them. This makes them ignorant and irrational.

Come out of religious and political Babylon and come home to Yahowah in Yisra’el. Let’s celebrate Sukah together.

The words which follow illuminate the who, when, where, and with whom of Yahowah’s return with Dowd to celebrate Chag Sukah. The testimony contained in Mizmowr / Psalm 118 is especially compelling and pertinent.

To set the scene, this Song was written during a time religious and political Jews were claiming God’s authority for themselves. Like rabbis and priests today, they 468insinuated that there was no salvation apart from their rules and rituals. In order to perpetrate this deception, they made all references to Yahowah illegal – including saying His name. The Psalmist is begging the nation to reverse that trend.

This Mizmowr is more than just a snapshot in history. The conditions it reflects, and its appeal for reason and relationship, will all be played out again in the days between Kipurym and Sukah in 2033.

“Choose of your own freewill to articulate what you know, acknowledging your appreciation (yadah – confess your admiration; from yada’ – to know and understand, to perceive and experience, to recognize and acknowledge) to (la – to approach and on behalf of) Yahowah (Yahowah) because (ky – for the express reason) He is generous and good (towb – beneficial and pleasing, joyful and desirable, beneficial and agreeable).

His enduring love, unfailing kindness, and genuine mercy (chesed huw’ – His devotion and loyalty, His affection and commitment to the relationship, as well as His generosity) are truly (ky) everlasting (la ‘owlam – are eternal and forever).” (Mizmowr / Lyrics to be Sung / Psalm 118:1)

There are only two of His attributes which Yahowah claims are infinite. They are His power and love. God cannot be infinite in other ways, but He is where it matters most.

Dowd recognized what the world has missed. The God of the Towrah, Prophets, and Psalms is loving and kind. He is generous and merciful. He is good, both pleasing and agreeable. These are eternal hallmarks of His character.

And since the most popular religion became popular by telling the world otherwise, it bears repeating…

469“Yisra’elites (Yisra’el – Individuals who Engage and Endure with God) should of their own volition say (‘amar – should choose to admit and want to acknowledge), ‘Indeed (ky – it is surely true), His enduring love, unfailing kindness, and genuine mercy (chesed huw’) are indeed (ky) eternal (la ‘owlam).’” (Mizmowr / Lyrics to be Sung / Psalm 118:2)

Let us never forget that Yahowah’s focus is on Yisra’el. They are His people and His affection for them will never end. With these words, the Christian myth of Replacement Theology is torn asunder – and that was the intent. Yahowah did not and never will disavow Yisra’el – especially not for Gentiles or their Church.

“The Family (beyth – the House and Household) of ‘Aharown (‘Aharown – the Alternative and Enlightened Freewill, Moseh’s brother, the first priest, a Lowy), please (na’ – I implore and beseech you) of your own volition say (‘amar – should choose to confess and want to profess), ‘Truthfully (ky), His enduring love, unfailing kindness, and genuine mercy (chesed huw’ – His devotion and loyalty, His affection and commitment to the relationship) are surely (ky) eternal (la ‘owlam).’” (Mizmowr / Lyrics to be Sung / Psalm 118:3)

‘Aharown was the wayward brother of Moseh. He is stained by the hideous decision to fabricate a Golden Calf while Moseh was on Mount Choreb receiving the Towrah. And so, by referring to the House of ‘Aharown, God is saying that His love for the Children of Yisra’el endures in spite of what they have done.

This is the chorus the world needs to hear. The God of the Towrah is lovable and merciful – at least toward those who respect Him and revere His name.

“Those who respect (yare’ – those who revere) Yahowah (Yahowah – the proper pronunciation of the name of our ‘elowah – God as directed in His towrah – 470teaching regarding His hayah – existence and our shalowm – restoration), I implore you (na’ – please), choose of your own freewill to convey (‘amar – of your own volition confess and profess), ‘Surely (ky – it is true), His enduring love, unfailing kindness, and genuine mercy (chesed huw’ – His devotion and loyalty, His affection and commitment to the relationship) are absolutely (ky) everlasting (la ‘owlam – forevermore).’” (Mizmowr / Lyrics to be Sung / Psalm 118:4)

There are two equally acceptable ways to translate yare’ but not in this passage or in most others like it. While yare’ can mean “fear” or “revere,” being afraid in the context of “steadfast affection, generosity, uncompromising love, kindness, favor, mercy, and goodness” is absurd, even irrational. It would be ridiculous to “fear” a being whose “devotion to the loving relationship is everlasting.” Moreover, the entire purpose of the Towrah is to encourage mankind to form a personal and familial relationship with Yahowah, to become His adopted children. Fear is completely incompatible with this objective.

One cannot love someone they fear. It is impossible. Fear and reverence are mutually exclusive concepts. While I recognize that every etymological tool and Hebrew dictionary lists “fear and revere” as acceptable translations of yare’, anyone who yada’ | knows Yahowah realizes which one is correct.

For those who believe their English biblical translation and think that God wants to be feared, understand that in Yasha’yah / Isaiah 29:12-13, Yahowah said that fearing Him was a manmade tradition. “Then Yahowah said, ‘Forasmuch as these people approach Me with their mouths, and with their lip service, they have removed their hearts and minds from Me. Their fear (yare’) toward Me exists because it is taught out of (lamad – learned, studied, and acquired through the instruction 471derived from) manmade traditions (‘iysh mitswah – manmade conditions, human edicts and terms) learned by rote.” The rational debate between “fear” and “revere” ends with this declaration.

Yahowah is also responsive…

“During times of difficulty (min ha metsar – while combating problems), I called upon (qara’ – I invited, called out to, and summoned) Yah (Yah – a friendly and familial shortened form of the name) and He answered me (‘anah ‘any – He responded to me with a reply) in the vast expanse of the freedom (merchab – in the infinity of space and time and the capacity to grow) of Yah (Yah – an affectionate version of the name of Yahowah).” (Mizmowr / Lyrics to be Sung / Psalm 118:5)

What a wonderful sentiment. Unlike religious and political institutions which seek to control, Yah wants us to be free to express ourselves. It is His intention for us to explore the vast expanse of the universe He created for our edification and enjoyment.

“Yahowah (Yahowah) approaches me and draws near (la ‘any – is concerned about me). I am not intimidated (lo’ yare’ – I am not frightened or awestruck).

What can a man do to me? How can mankind affect me (mah ‘asah la ‘any ‘adam – who is man to act against me or engage such that there are consequences)?” (Mizmowr / Lyrics to be Sung / Psalm 118:6)

There is no reason to fear someone you love and who loves you in return. And while mankind has been fearsome for millennia, when we are in Yah’s company, we are with Family.

“Yahowah (Yahowah) is concerned about me (la ‘any – is for me, near me, and by me, approaching me on my behalf), ready to help, assist, and support me (ba 472‘azar ‘any – assisting such that I am increased, becoming more than I would otherwise be).

Therefore (wa) I shall consistently direct my gaze (‘any ra’ah – I, myself, will see and perceive) upon (ba) those who shun and dislike me (sane’ ‘any – those who detest and loathe me, those who are hostile to me and oppose me, and those who do not appreciate me).” (Mizmowr / Lyrics to be Sung / Psalm 118:7)

Yahowah is presenting Himself as Dowd’s “‘azar – assistant and helper.” It is the same term Yahowah used to describe what Chawah would do for ‘Adam to make his life more enjoyable and productive, fulfilling and complete. The very idea that God would serve His Son in this way epitomizes what it means to be a parent while obliterating the religious notion of worship.

I appreciate Dowd saying something that is this counter to human perceptions because it causes us to pause and think about how different Yahowah is from the gods men have made. When we embark on this journey and endeavor to study and share His message, we should see Yah as ready and willing to assist us every step along the way, helping us understand so that we might correctly convey His words to His people.

“It is beneficial and good and, indeed, much better (towb – it is desirable and pleasing, joyous and agreeable, fortuitous and positive, as well as altogether more productive) to rely upon and trust (batach – to place one’s confidence) in (ba – upon) Yahowah (Yahowah) than (min) it is to put confidence (batach – to expect something from, thereby stumbling and falling by believing) in humans (ba ha ‘adam – in man, humankind and upon the descendants of ‘Adam).” (Mizmowr / Lyrics to be Sung / Psalm 118:8)

473Should one be prone to exclude religious or political leaders from those who should not be trusted, Yahowah has this to say…

“It is more beneficial and productive (towb – it is desirable and pleasing, fortuitous and good) to be protected (chasah – to find safety, comfort, and deliverance) by (ba – with) Yahowah (Yahowah) than (min) it is to trust (batach – to rely on or place one’s confidence in, or to expect something from, thereby believing) in leaders or government officials (ba nadyb – in institutional rulers, in nobility or princes, in liberal ideas, in that which is incited or impelled).” (Mizmowr / Lyrics to be Sung / Psalm 118:9)

It is a simple statement of fact – one lost on almost everyone. If there were only a single statement representative of what we have learned in Yada Yahowah, it might be this one.

Make your choice and live with the consequence. You can pitch your tent with Yahowah and camp out with Him for all eternity or you can seek the company and protection of man’s institutions. This is the single most important decision any of us can make. It is the reason we have freewill; it is the reason we exist.

Since Dowd’s primary message is to “batach – trust and rely upon, placing our confidence in” Yahowah, let’s pause a moment and contemplate what that means. While you can have faith in and express a belief in something or someone you don’t know, the same cannot be said for trust. A prerequisite of trust is knowledge and understanding. In this vein, the source of said knowledge is the Word of God. Understanding comes from the Spirit. To trust Yahowah, you have to first yada’ | know Yahowah. And the best way to do that is to study the Towrah, Naby’, wa Mizmowr.

Yahowah’s revelation is full of predictions and promises. The prophecies are there so that we come to trust 474the inspiration behind them. Rationally, this confidence promotes a reliance on the promises the Author has made. Yahowah has demonstrated that He is God, Creator, and Savior. And as such, He has provided the means to know Him, trust Him, rely on Him, and celebrate life and time with Him.

Beyond the obvious, consider the fact that throughout this Mizmowr and many others like it, Dowd is more than a man because he represents Yisra’el and Yahuwdym. This next statement is indicative of his people…

“Every nation and ethnicity (kol gowy – every Gentile and pagan institution, all people estranged from Yisra’el, all of the culturally diverse and religious, all those representing the living dead) circle around and surround me (sabab ‘any).

In the name (ba shem – with the proper designation and renown) of Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions) I will, indeed, continually fend them off (ky muwl hem – as a result, I will stop them, and either circumcise them or cause them to cease by warding them away, dividing and separating them by cutting them off).” (Mizmowr / Lyrics to be Sung / Psalm 118:10)

Yahowah is deploying His shepherd and Son to stop the Gentile assault on His people, fending them off so that they will be able to live in peace. But before this occurs, Yisra’el will be surrounded by her adversaries. Today we call them Muslims.

I have shared a consistent message for the past twenty-two years. The best way to confront any deceitful doctrine and enemy is with the truth. Words are the most effective weapons when they are wielded correctly in Yahowah’s name. Yet, ignorant of Yahowah’s Word, America chose to use bullets and bombs in Afghanistan and Iraq. Attacking a mythical enemy named after a tactic, and 475praising the real source of terror, the immoral nation made a bad situation much worse. And sadly, this condition was enabled and supported by those who call themselves “Christians.”

If we are to believe the Masoretic Text, even during the eleventh hour, as the fate of Israel hangs in the balance, some Gentiles will see the light and change their approach to Dowd. The rabbinical variation suggests that it may never be too late to be circumcised. However, verse 11 is not found in 4QPs, the oldest extant copy of Dowd’s Mizmowr. Therefore, while I’m sharing it with you, this thought is speculative at best…

“They turn in my direction, gathering around me (sabab ‘any), and in addition (gam), they change their approach toward me (sabab ‘any), so in the name (ba shem) of Yahowah (Yahowah), I will circumcise them (gam muwl hem – I will also either fend them off and stop them, causing them to cease by separating them or I will cut them in).” (Psalm 118:11 [deliberately left un-boldened])

Depending upon whether 4QPs is correct or the Masoretic Text, and whether the dark or light sides of sabab and muwl were intended, this may serve as an opportunity for reconciliation during a time most people will suffer a very different fate.

“Those who surround me (sabab ‘any – those who turn in my direction) like (ka) a swarm of wild bees (dabowrahym – conversing and declaring; from dabar – speaking, promising, talking, or threatening) will be snuffed out and extinguished (da’ak – they will vanish and disappear) like (ka) a fire (‘esh – a blaze of light) on a wick among thorns (qowts – the filament of a lamp).

In the name (ba shem – with the proper designation and renown) of Yahowah (Yahowah), I fend them off such that they cease to exist (muwl hem – I will either ward them off and stop them, causing them to cease by 476separating them or I will cut them in by circumcising them).” (Mizmowr / Lyrics to be Sung / Psalm 118:12)

God will offer no accommodation for Replacement Theology. It has always been an irrational notion.

“I was thrust aside and pushed to the limit (dachah dachah ‘any – I was exposed to a dangerous situation and weakened, tottering, and on the verge of being overthrown and driven away) such that I was someone to be neglected and considered inferior (la naphal – I was thought to be fallen in stature and dead, failed and over with) but (wa) Yahowah (Yahowah) rendered assistance and helped me (‘azar ‘any – came to my aid and supported me, increasing my value and ability).” (Mizmowr / Lyrics to be Sung / Psalm 118:13)

And that will be the end of Christianity. With Dowd reestablished as the Messiah and Son of God, and properly positioned as the Passover Lamb, all is right with God.

This was and will be true of Dowd but also Yahuwdym…

“Yah (Yah – the friendly and informal, personal and familial form of Yahowah’s name) is my source of strength and power (‘oz ‘any – my force and fortification, my ability to withstand whatever comes my way and prevail) and the best of who I am (zimrah – makes me valuable and able to sing; a compound of mah – inquire about and mizmowr – the lyrics to the song).

He exists (wa hayah – He was, is, and always will be (qal imperfect)) for me (la ‘any – to approach me, draw near, and to be concerned about me) as a means to liberty, deliverance, and salvation (la yashuw’ah – as the means to freedom and as a savior).” (Mizmowr / Lyrics to be Sung / Psalm 118:14)

Yahowah represents the best of who we are. He is our source of strength and power. And just as He did for the 477Children of Yisra’el, He is our liberator and savior – at least He is for those who are right…

“There is the sound (qowl – the voice and auditory expression) of pronounced jubilation (rinah – rejoicing and optimism) and freedom (wa yashuw’ah – liberty and deliverance, contentment and prosperity, even salvation) within the temporary dwelling places (‘ohel – the tents and homes, the households and families) of those who are right (tsadyq – those who are correct and acquitted).

The rightful orientation (yamyn – the right hand) of Yahowah (Yahowah) engages and acts (‘asah – performs) with strength and ability (chayl – with vigor and might, being both capable and efficient). (Mizmowr / Lyrics to be Sung / Psalm 118:15)

The right hand (yamyn – the rightful orientation and propensity to be right) of Yahowah (Yahowah) lifts up (ruwm – is uplifting and raises up on high).” (Mizmowr / Lyrics to be Sung / Psalm 118:16)

The reason that “the upright and vindicated” are in “tent shelters” is because they are observing Sukah / Shelters and are, therefore, camping out with Yahowah. Moreover, the reason the right hand of Yahowah is there in their midst is because he is Dowd – the author of this Mizmowr.

Contrary to what Sha’uwl | Paul would claim, Dowd is very much alive and ready to serve Yahuwdah and Yisra’el. And contrary to Sha’uwl | Paul, it’s Dowd who was chosen to recount and record the work of Yah.

“I shall not experience a prolonged death (lo’ muwth – I will not remain dead nor have my soul extinguished).

Instead (ky – to the contrary), I will continue to live (chayah – I will be revived and my life will be restored) so that I can recount, record, and relate (wa saphar – I can 478continue to document and proclaim, creating a written record of) the Work of Yah (Ma’aseh Yah – the practices and focus of Yah, the deeds and accomplishments of Yah, the undertakings and pursuits of Yah).” (Mizmowr / Lyrics to be Sung / Psalm 118:17)

Years ago, I realized that Jesus, by any name, was not the Mashyach | Messiah. This title was never ascribed to the Christian misnomer in any prophecy. Further, over time, I came to realize that it was the Firstborn Son of God who had volunteered to fulfill the Towrah’s promises on Pesach and Matsah leading to Bikuwrym. So, in the interim, I began to refer to the Passover Lamb as the Ma’asehyah | the Work of Yah. Turns out, I wasn’t the first to use the title.

“Yah (Yah – the familial designation of Yahowah) teaches and instructs me, even corrects me (yasar yasar ‘any – reveals the consequences of being wrong to me, disciplining me), so (wa) He will not give me over to (lo’ nathan ‘any – He will not allow me to experience, never surrendering me to) the approach of the plague of death (wa la ha maweth – regarding the pandemic disease that is killing many people).” (Mizmowr / Lyrics to be Sung / Psalm 118:18)

The concept of Replacement Theology was initiated by Sha’uwl | Paul, whom Yahowah has called the Plague of Death. While there was never a contest between the brilliance of Dowd and the Father of Lies, should you prefer one to the other, it’s nice to know whose side Yahowah is on.

While Dowd could have written these words with himself in mind, they are more meaningful when projected upon Yahuwdym…

“Open for me (patach la ‘any – freely release as I approach) the doorway (sha’ar – the gateway and entrance) of being right (tsadaq – for the correct, honest, 479and accurate) such that I may enter it (bow’ hem – I may return and come in by it and be included).

I will want to make a public confession (yadah – I will express my gratitude) to Yah (Yah).” (Mizmowr / Lyrics to be Sung / Psalm 118:19)

Passover is the Door to Life. It is open for those who are right. And while we can pass through it quietly listening to Yah, why not celebrate the occasion by inviting others to join us?

“This is the doorway (zeh ha sha’ar – the gateway and entrance) of Yahowah (Yahowah). Those who are right (tsadyq – the correct and accurate, the upright and honest, the just and acquitted) shall enter through it (bow’ ba huw’ – will come through it and will be included).” (Mizmowr / Lyrics to be Sung / Psalm 118:20)

Being good will earn the accolades of man while being right will garner the attention of God. And while Dowd is Yahowah’s ultimate exemplar of being right, more than anything else, this is what endeared him to Yah…

“I want to express what I have come to know, acknowledging my appreciation (yadah – I will confess my admiration; from yada’ – to know and understand, to perceive and experience, to recognize and acknowledge) to You (‘atah) because (ky) You answered me (‘anah ‘any – You responded to me). You have become (wa hayah – You have been, are, and will be) the means for me to deliver and save (la ‘any la yashuw’ah – the way for me to liberate).” (Mizmowr / Lyrics to be Sung / Psalm 118:21)

This statement unequivocally pertains to Dowd | David, as does the next. And that’s important because the 118^th Psalm was misappropriated in the Christian New Testament and inappropriately applied to “Jesus” in Matthew 21:46. The awkward and wildly incongruous statement was then augmented by the Roman Catholic 480Church in the 4^th century to establish the anti-Semitic Christian narrative that “Jews had clandestinely schemed to kill Jesus, and as a result, they would be denied access to heaven and crushed.”

In truth, however, Dowd’s narrative is profound. He is declaring with absolute clarity and confidence that Yahowah answered his request, making it possible for the Messiah to become our Savior. Even more, Yahowah is to be credited with His Son’s ability to express what he has come to know about the means he would deploy to save us.

We embrace this realization because, in this statement, ‘any | me follows la, not yashuw’ah. This reveals that God has made it possible for Dowd to serve as our Savior. And if that were not enough, he will be the primary witness to these events. Moreover, this is not an opinion or wishful thinking but, instead, a certifiable fact.

And now in the transition from an essential declaration regarding our salvation, we find ourselves confronted by Yisra’el’s heartbreaking response. In failing to acknowledge Dowd as the Zarowa’, Jews remain oblivious to the Cornerstone of Yahowah’s Covenant Home and the realization that the Beryth is constructed by him, for him, and around him…

“The stone (‘eben – the rock) those who have built the edifice (ha banah – who have reconstructed the means to restoration) have spurned and rejected (ma’as – avoided, limited their association with and showed an aversion for, failing to consider the merit of the information which was provided about him) has become (hayah – was and will be) the primary and most important (ro’sh – the most crucial, first and foremost) Cornerstone (pinah – the primary authority, pinnacle presence, and preeminent appearance, the fulcrum upon which everything pivots).” (Mizmowr / Lyrics to be Sung / Psalm 118:22)

481This is such a marvelous way for us to conclude our three-volume set on the Mow’ed Miqra’ey. It is profoundly important because Dowd is the Cornerstone Jews have failed to acknowledge. They do not refer to him as their Mashyach or Zarowa’. They not only dismiss Dowd as a prophet, but they also reject the notion that he, as the Son of God, fulfilled Pesach and Matsah leading to Bikuwrym and Shabuw’ah. They not only reject Taruw’ah, but they also deny that Dowd is the focus of it. And there is no mention in the copious annals of Judaism that King Dowd will return to enable the Reconciliation of Yisra’el on Kipurym so that they can Sukah with him and his Father.

Reestablishing Yisra’el and the Kingdom of Dowd is among Yahowah’s most recurring prophetic promises – and something we now know that God is not doing alone. As as result of what Dowd has accomplished, his people are celebrating their restoration.

This will all be occurring at a time of great division and also of unification, separating Yisra’el and the Covenant Family from the rest of the world while reuniting God. There will be victors enjoying His company on this day while all others rue their exclusion and demise.

“For (min – because) with (‘eth – associated with and accompanying, near and by, together with and beside) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence and our shalowm – restoration) such things are (hayah zo’th hy’ – this is) amazingly wonderful (pala’ – marvelous and astounding, fulfilling and extraordinary) in our eyes (ba ‘ayn ‘anachnuw – from our perspective and in our sight). (Mizmowr / Psalm 118:23)

This is the day (zeh ha yowm) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah – 482existence and our shalowm – restoration) has acted and engaged (‘asah – has performed, doing what had to be done).

Let us choose to rejoice (gyl – we will want to express our jubilation) and (wa) be elated (samach – be happy and delighted, excited and glad) during it (ba huw’).” (Mizmowr / Lyrics to be Sung / Psalm 118:24)

Promise made. Promise fulfilled. Promise kept. It is wonderful what Yahowah and Dowd have done. Welcome to Yowm Kipurym. Happy ever after.

But not for everyone. Ignorant and irrational to the bitter end, Christians will continue to recite Psalm 118:23-24 in their churches during Sunday worship services as if it pertains to them, neither acknowledging Yahowah’s name, recognizing that the celebrants are Yisra’elites, not Gowym, or that their Messiah and Son of God is a fake.

As for religious Jews, they would rather stumble upon the rock of their salvation than admit that they were wrong. Fortunately, there will be a remnant more open-minded and better served…

“As it is with me (‘ana’ – my pleading at this time, right now; from ‘any – me and na’ – now plead), Yahowah (Yahowah – an accurate transliteration of the name of our ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), You want to rescue and save (yasha’ – it is Your will to provide deliverance and liberation).

Yahowah (Yahowah), I passionately support (na’ ‘ana’ – I emphatically and ardently acknowledge) Your desire to empower and enrich, giving us the means to achieve and thrive (tsalach – Your decision to sponsor success and prosperity) with a sense of urgency and intensity (na’)!” (Mizmowr / Lyrics to be Sung / Psalm 118:25)

483What we are discovering is that Father and Son were of one accord. As a result, our salvation was collaborative. Yahowah wants to do for the remnant of His people what He has done for His Zarowa’ – Moseh, Dowd, and Yada. And beyond having this in common, we all share the same sense of intensity and urgency. Our desire is for God’s People, His Covenant Family, to be enriched and empowered so that we thrive.

It is a matter of knowing whom to ask, what to request, and how to respond. Yahowah has issued an invitation and is awaiting our reply.

“Blessed (barak – lovingly greeted, adored, and lifted up, even honored) is the one who comes (ha bow’ – is the one who arrives) in (ba – with) the name (shem – the personal and proper designation) of Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation).”

Since neither religious Jews, Christians, or Muslims use Yahowah’s name, this is either addressing Dowd who loves it, the prophets who used it, or the one who has recently come to pronounce it. Join us and there will be a celebratory parade.

“We greet, welcome, and adore you (barak ‘atah – we offer praise, blessings, and uplift you, extolling you) by name, designation, and reputation (ba shem – through Your proper designation [from 11QPs^a / not in MT]) from (min – within) the family (beyth – household) of Yahowah (Yahowah – the proper pronunciation as directed in His towrah – teaching).” (Mizmowr / Lyrics to be Sung / Psalm 118:26)

This laudation is coming from Yahowah’s Family. It is being directed at someone who is known to the Children of God by his designation and reputation. Moreover, the individual Yahowah, Dowd, and his fellow prophets are 484commending has come in Yahowah’s name, at this time, to share this message with Yisra’el.

Therefore, so that there is clarity of purpose with open and clear lines of communication, let’s reiterate the message he has come to convey with God’s People…

“Open for me (patach la ‘any) the doorway (sha’ar) of being right (tsadaq) so that I can come through it (bow’ hem). I will want to make a public confession, expressing my gratitude (yadah) to Yah (Yah). (Mizmowr 118:19)

This is the doorway (zeh ha sha’ar) of Yahowah (Yahowah). Those who are right (tsadyq) will enter through it (bow’ ba huw’). (Mizmowr 118:20)

I want to express what I have come to know, acknowledging my appreciation (yadah) to You (‘atah) because (ky) You answered and responded to me (‘anah ‘any). You have become (wa hayah) the means for me to deliver and save (la ‘any la yashuw’ah). (Mizmowr 118:21)

The stone (‘eben) those who have built the edifice (ha banah) have spurned and rejected, avoiding an association with (ma’as) has become (hayah) the first and foremost (ro’sh) Cornerstone (pinah). (Mizmowr 118:22)

For (min) with (‘eth) Yahowah (Yahowah) such things are (hayah zo’th hy’) amazingly wonderful (pala’) in our eyes (ba ‘ayn ‘anachnuw). (Mizmowr 118:23)

This is the day (zeh ha yowm) Yahowah (Yahowah) has acted and engaged (‘asah). Let us choose to rejoice (gyl) and (wa) be elated (samach) during it (ba huw’). (Mizmowr 118:24)

As it is with me (‘ana’), Yahowah (Yahowah), You want to rescue and save (yasha’). Yahowah (Yahowah), I passionately support (na’ ‘ana’) Your desire to 485empower and enrich, giving us the means to achieve and thrive (tsalach) with a sense of urgency and intensity (na’)!” (Mizmowr / Psalm 118:25)

His identity isn’t a secret because his message is being openly proclaimed for the first time in two millennia. I suspect that it was worth a tenth rewrite of this volume to convey this to you.

“Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) is God (‘el – Almighty). And He is shining light upon us, enlightening, energizing, and illuminating our approach (wa ‘owr la ‘anachnuw – He is beaming to approach us (hifil imperfect)).”

There are two things all of those attending this celebration of Sukah | Shelters in year 6000 Yah have in common. They are appreciative of what Yahowah has done for them and they are openly expressing Yahowah’s name. So, may I ask: Why wait?

“You should want to tie these things together, join in, and then provide instruction (‘asar – you should choose to be connected, teaching what it means to accompany (qal imperative second-person masculine plural)) regarding the Festival Feast (chag – the celebratory gathering) with the Branch (ba ‘abowth – with the limb of the tree supporting the most vibrant growth, a.k.a., Dowd), forevermore as a restoring witness by extending (‘ad – as everlasting testimony) the trumpet of brilliant light (qeren – the radiant and shining appearance of the horns) of the altar (mizbeach – of the place of the sacrificial offering).” (Mizmowr / Lyrics to be Sung / Psalm 118:27)

Good advice from a wise man who knew what was true, important, and right. When we tie things like this 486together, we go from knowing to understanding – which is, indeed, enlightening and empowering.

Dowd fulfilled the Chag of Yahowah, and in particular, Chag Matsah, so that we could thrive. The least we can do is trumpet this restoring message. So lift up your horn and blow it for all to hear. Dowd, our Savior and King, is returning with his Father to reconcile the relationship with his people.

By mentioning the qeren in this context, God is reminding us of the promise He made to ‘Abraham and Yitschaq to substitute His Son as the Passover Lamb for the benefit of the Covenant’s children. It was a promise made 4,000 years ago, fulfilled 2,000 years thereafter, all so that 2,000 years later – just a decade from now – God’s people will be restored through Chag Matsah on Yowm Kipurym.

Standing upon the same mountain, the celebrants will see the story of the Beryth and Mow’ed meld into one. Soon, many thousands of Yahuwdym will join the Messiah’s chorus and sing…

“You are my God (‘el ‘any ‘atah). I openly acknowledge knowing You while acclaiming your attributes (yadah ‘atah – I confess that I understand You and express my appreciation for You). My God (‘elohym ‘any), I will rise to You (ruwm ‘atah – I am increased and lifted up by You, growing with You).” (Mizmowr / Lyrics to be Sung / Psalm 118:28)

The Son is acknowledging the benefits of being included within his Father’s Family while also professing Yah’s marvelous attributes. To know Him is to love Him. And no one said more or did more for us to know and approach Yahowah than the Messiah.

“Choose of your own volition to acknowledge knowing and appreciating (yadah la – under the auspices 487of freewill come to know and understand, expressing your appreciation and gratitude to) Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence and our shalowm – restoration), for indeed (ky – because truly and certainly), He is generous and pleasing (towb – He is beneficial and good, joyful and desirable, respectable and agreeable) for the express reason (ky) His enduring love, unfailing kindness, and genuine mercy (chesed huw’ – His devotion and loyalty, His affection and commitment to the relationship, as well as His generosity and favoritism) are everlasting (la ‘owlam – are eternal and forever).” (Mizmowr / Lyrics to be Sung / Psalm 118:29)

This is the conclusion of the greatest story ever told. We are home. This is Sukah.

It is here, while camping out with our Father, that we learn that His love is enduring. And the means to this most pleasing outcome begins by acknowledging and appreciating Yahowah, our God.