315Yada Yahowah

Shanah

…Years

 

7

Selah | Time to Think

 

No Greater Love…

There is a Mizmowr / Song which depicts the fulfillment of Matsah, describing what the Messiah endured to redeem the Covenant Family. This vivid portrayal is narrated in first person, similar to the 22^nd Psalm, such that it is being told by the nepesh | consciousness who carried our guilt into She’owl. This means that the voice of the Psalm is that of Dowd’s nepesh | soul, communicating through time to reveal not only what he would achieve, but why he would make this sacrifice.

Challenging this conclusion, there are those who would claim, based upon a superficial reading, that the Psalm was written by either the “Sons of Qorach | Korah” and / or “Heyman | Heman the ‘Ezrachy | Ezrahite.” So, is it possible that the King used another to scribe his message?

I think not, especially considering the questions surrounding these names. When we first hear of Heman, and his brother Ethan (who is associated with the 89^th Mizmowr), they are the sons of Zerach – a child of Judah through his scheming prostitute stepdaughter, Tamar. (1 Chronicles 2:6) This identification is appealing because with the Aleph prosthetic, ‘Ezrachy means “of Zerach.” And while this is the most complete identification of Heyman ha ‘Ezrachy and his brother, ‘Eythan, they could not have been “sons of Korah” because they were Yahuwd, not Lowy | Levites.

316Ethan is listed as ‘Eythan ha ‘Ezrachy | Zerach in 1 Kings 4:31. There, speaking of Solomon’s unsurpassed wisdom, we are told, “For he was wiser than all men, more than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol, whose fame was known in all the surrounding nations.” However, now we have two new problems. First, Yahuwdah was outwitted by Tamar, giving birth to Zerah around 1840 BCE, such that his grandsons, Heyman and Ethan would have been born prior to 1800 BCE. This would have made them 800 years old at the time the 88^th and 89^th Psalms were written. And second, in this case, Heyman has a different and famous father and is, therefore, not an Ezrahite.

There were, however, another Heyman and ‘Eythan who were Lowy | Levites – although not necessarily sons of Korah. They were introduced in 1 Chronicles 15:16-19. Dowd asked “the chiefs of the Levites to appoint their relatives as the singers, with instruments of music, harps, lyres, and cymbals… So, the Levites appointed Heman, the son of Joel, and from his relatives, Asaph, the son of Berachiah, and from the sons of Merari, their relatives, Ethan, the son of Kushaiah…and the singers, Heman, Asaph, and Ethan sounded aloud cymbals of bronze.” Here, there is no affiliation with ‘Ezrachy, which is a significant omission. Moreover, the promotion from cymbal clanger to prophet would require considerable additional commentary – none of which exists.

Therefore, the best informed and most rational conclusion would be to translate the meaning of Heyman ha ‘Ezrachy such that, through careful analysis, we will find affirmation in this moniker that it was actually Dowd speaking to us, while explaining why he was willing to endure Matsah on behalf of his people.

Since this message is emanating from Dowd’s nepesh | soul, we also need to be circumspect regarding how we express the pronoun associated with the Messiah’s voice. 317From our perspective, our soul is a thing, not a person, and is, therefore, referred to as “it” rather than “he” or “she.” But when the nepesh belongs to God’s Son, it seems disrespectful to discount the experience by referring to his nepesh as “it” rather than more personably as “he” or “him.” From our frame of reference, things (“its”) do not have a voice, do not experience pain or have feelings, and “its” cannot share their thoughts – only their calibrations.

These issues do not actually exist in Hebrew because huw’ is understood to be “he” and “it.” Further, without capitalization, there is no distinction between “he” and “He.”

Before we begin, now that we have identified the voice, there are yet other riddles we must resolve. Why was the Psalm scribed on behalf of the “sons of Korah” considering their horrendous miscalculation and subsequent incarceration in She’owl? Also, are we to translate as meaningful concepts, or transliterate as names and titles, ‘al machalath | of the defiled and diseased, la ‘anah | the humiliated and cast down, and the maskyl | those serving as a means to contemplate the consequence of idols?

These questions persist because, while the 88^th Psalm is extant among the scrolls found in Qumran, the dedication is highly fragmented. Therefore, the Mizmowr’s preamble is only available through the Masoretic Text. And there we find that it was written la | to or for beny Qorach, not by them. This is important because they were bad boys and in serious need of a savior. But more on them in a moment.

“A song (shyr – journey through the lyrics of). A Mizmowr (Mizmowr – a melodious composition with words) for (la – with regard to, toward, in the direction of, and on behalf of) the sons of Korah (beny Qorach – the children who are frosty and frozen, akin to ice, with chilly 318dispositions whose heads are shaved and bald in the style of the religious).” (Mizmowr / Psalm 88 Dedication in part)

The first individual to bear the name Qorach was the third son of Esau – a man God despised. He was likely the progenitor of Muhammad’s Quraysh tribe, blacking his name all the more. The most infamous Qorach | Korah was the instigator of the Yisra’elite uprising against Moseh. For having led the insurrection, he and his coconspirators went down in flames, the earth shaking beneath their feet, swallowing them en route to She’owl. So angered by this rebellion against His chosen liberator and prophet in the midst of the Yatsa’ | Exodus, Yahowah dispatched a plague to eliminate some 15,000 of those who promoted and aligned with the insurrection – as Divine retribution for their rebellion.

However, since these reprobates were long dead, they were not writing Psalms. Although, since the Qorach of Yatsa’ are akin to Haredi rabbis today, the lesson is an important one. In fact, their story is so interesting, it may be why the Mizmowr was introduced this way.

On the positive side of their rather nasty legacy, the Judge and Prophet Shamuw’el | Samuel is listed as a descendant of Korah. And yet, he is the one who introduced us to Dowd. Moreover, since this is a Song, a more mundane interpretation might suggest that the surviving descendants of Qorach became singers, and they may have given voice to the lyrics Dowd inspired.

As for the meaning behind the name, it is defined as frost, frozen, and cold. By implication, with ice being smooth, it also came to mean bald and spoke of those who, like pagan priests, shaved their heads. But it may be nothing more than descriptive of those who gave God a chilly reception.

The dedication of the Mizmowr continues…

319“To (la – on behalf of) the Natsach | Everlasting and Glorious Director (natsach – the eternal Leader and majestic Guide, the enduring Conductor) regarding being plagued, grievously wounded, and horribly sickened (‘al machalath – upon the travail of suffering for having been defiled and diseased; from a compound of mah – to question the who, what, where, why, when, and how of chalah – being sickened and weakened, injured and defiled [keeping in mind that the Qorach were deliberately plagued by Yah]), being humiliated and cast down (la ‘anah – suffering over their response, downcast, and depressed [also consistent with the Qorach being sent to She’owl]), serving as a means to contemplate the consequence of idols (maskyl – an instructive composition for the prudent and circumspect regarding religious symbols; from a compound of mah – to question and consider sakal – the means to derive insights which lead to understanding regarding maskyt – religious images [also befitting the Qorach of old]) on behalf of (la) Heyman | the One I have Affirmed as Trustworthy (heyman – the verified and reliable one of Mine, the one who is consistent and enduring; from ha – the, ‘any – I, Me, My, or Mine, and ‘aman – to be supported and confirmed, faithful and firm) ha Ezrachy | the Native-Born Sacrificial Lamb (ha ‘ezrachy – the fervently beloved, strong arm, and shepherd who sows the seeds which produce new life; from ‘ezrach – a native of the land, ‘ezrowa’ – empowered shepherd, zera’ – sowing seeds and producing offspring, who zarach – will rise, coming forth and appearing to shine, who is chabab – beloved).” (Mizmowr / Psalm 88 Dedication)

One of Dowd’s most prevalent introductions to his Mizmowr begins with a play on words by using natsach. A Song is composed for a Natsach | Conductor. And Yahowah, through whom they were written, is our Natsach | Eternal Leader and Glorious Director. This is the first of three clues suggesting that the Mizmowr was composed by the Zarowa’.

320A student of the Towrah, the King was well versed in the horrible example and episode of the Qorach. And when we study what Yahowah said about them, we find Dowd explaining what he sought to resolve by fulfilling Matsah.

As we will affirm in a moment, Yahowah machalath | grievously wounded the leadership of the Qorach and then He plagued those allied with them, this disease killing some 15,000 during the Exodus. The followers would die while the perpetrators would suffer an eternity in Hell. And in this way, they were ‘anah | cast down, suffering for their response to Moseh. And so, for the maskyl | circumspect, in their revolt we discover the consequence of being religious.

Continuing to translate relevant and meaningful words rather than transliterate names that clearly do not belong, we hit paydirt with Heyman | the One I have Affirmed as Trustworthy ha Ezrachy | the Native-Born Sacrificial Lamb. Heyman is the verified and reliable one of Mine, the one who is consistent and enduring. It is from ha – the, ‘any – I, Me, My, or Mine, and ‘aman – to be supported and confirmed, faithful and firm. It is addressing Dowd. As is ha ‘ezrachy – the fervently beloved, strong arm, and shepherd who sows the seeds which produce new life. It is from ‘ezrach – a native of the land, ‘ezrowa’ – empowered shepherd, zera’ – sowing seeds producing offspring, and zarach – who will rise, coming forth, appearing to shine. It is “Of the Zarowa’.”

Since the backstory of Qorach is so compelling, we’d be best served to consider it before we press forward into the Mizmowr addressing Dowd’s experience while fulfilling Matsah. This seldom considered and yet intensely relevant episode during the Yatsa’ | Exodus begins with Numbers 15:28-31. There, Yahowah reveals:

“Therefore (wa), the priest (ha kohen) will provide temporary reconciliation by atonement, pardoning and 321making amends (kaphar) for the soul (‘al ha nepesh) who errs unintentionally (ha shagag) when missing the way (ba cheta’ah), inadvertently having been misled (shagagah) to the presence (la paneh) of Yahowah (YaHoWaH) to pardon him, reconciling him (kaphar ‘al huw’). And he will be forgiven (salach la huw’). (Bamidbar / Numbers 15:28)

One Towrah (‘echad Towrah) will exist (hayah) for all of you (la ‘atem), the native-born seed who rises (‘ezrah) among the Children of Yisra’el (ba ben Yisra’el) and for the foreigner (la ha ger) who dwells as a guest (ha guwr) in their midst (ba tawek hem) for those who do (la ha ‘asah) something wrong unintentionally (ba shagagah). (Bamidbar / Numbers 15:29)

However (wa), the soul (ha nepesh) who (‘asher) with a high hand or elevated influence (ba yad ruwm) from the native-born seed who rises (min ha ‘ezrah) or among the foreigners (wa min ha ger), he reviles, slanders, or blasphemes (huw’ gadaph) that which pertains to (‘eth) Yahowah (YaHoWaH), that soul (ha nepesh) will be cut off and severed, completely separating him from (wa karat ha huw’ min) being part of Her family (qereb ‘am hy’). (Bamidbar / Numbers 15:30)

Because (ky), the word (dabar) of Yahowah (YaHoWaH), he has shown contempt, regarding as less important (bazah), and has revoked and nullified, thwarted and frustrated (wa parar) the instructive conditions and benefits of His relationship agreement (‘eth mitswah huw’), for this (ha hy’) that soul (ha nepesh) will be completely severed and forever separated (karat karat). His guilt (‘awon hy’) stays with him (ba hy’).” (Bamidbar / Numbers 15:31)

The reason I began our investigation of Qorach at this point is fourfold. First, Yahowah shared this instruction 322from His Towrah immediately in advance of the chapters pertaining to the Qorach rebellion, and that was reason enough because it suggests that they are related.

Second, an essential distinction is being made relative to receiving a pardon or being condemned without hope of reconciliation. And the dividing line is intentional error versus inadvertent mistakes. Deliberately leading others astray results in complete and unrelenting separation – which would mean eternal incarceration in She’owl. Being led astray or inadvertently making a mistake is resolvable through the Towrah. In Israel today, this would be the difference between being a rabbi or just being played for a fool by a rabbi.

Third, there is only one Towrah. This statement not only implicates Judaism, forestalling the myth of an Oral Torah, but it also puts Orthodox, Conservative, and Haredi Jews on notice that they are playing with fire. Not only are they guilty of claiming otherwise with the Talmud, but they have also made a religion out of this deliberate falsification of Yahowah’s testimony.

Fourth, when Yahowah speaks of those who have shown contempt for His word, preferring their arguments over Divine inspiration, thereby nullifying the conditions and benefits of the Covenant, it’s obvious that He is condemning Rabbinic Judaism. And for those promoting its blasphemous message, there is no salvation.

Turns out that this was the issue with the Qorach. He and his followers wanted to add their ideas to God’s and not have to rely exclusively on Yahowah and Moseh. This is the same argument the rabbis raise with their Talmud. They did not like where God was taking them, so they wanted to go their own way. Yahowah’s response to sharing guidance between Himself and leaders of the people, between His Towrah and the notion of a Talmud, was not only to kill the leaders, sending them all to She’owl 323| Hell, but also to plague everyone who was allied or associated with this rebellion.

“So as if a sage advancing his belief, he took it upon himself to seize control (wa laqach): Qorach | Frosty Disposition and Bald (Qorach), the son (ben) of Yitshar | My Olive Press (Yitshar), son (ben) of Qahath | to Preach, Assemble Together, and Ally (Qahath), a son of Lowy | Uniters (ben Lowy), along with (wa) Dathan | of the Two Wells (Dathan) and (wa) ‘Abyram | My Father is Exalted (‘Abyram), sons of ‘Ely’ab | My Father is God (‘Ely’ab), in addition to (wa) ‘Own | Wealthy and Powerful (‘Own), son of Pheleth | to Run Away and Flee (ben Pheleth), sons of Reuben | a Son Appears (beny Reuben). (Bamidbar / Numbers 16:1)

And (wa) they rose up (quwm) before the presence (la paneh) of Moseh | One who Draws Out (la Moseh) along with individuals (wa ‘iyshym) from (min) the Children of Yisra’el | People who Contend with and Strive Against God (beny Yisra’el) – 250 (chamesh wa me’ah) elevated and esteemed leaders (nasy’) of the community and socio-religious congregation (‘edah) appointed to convey the official and approved message (qary’) of the designated meeting of witnesses (mow’ed) – individuals with reputations and renown (‘iyshym shem).” (Bamidbar / Numbers 16:2)

The list of instigators and collaborators mimicking rabbis was held together by a single verb – laqach, which is typically translated as “to grasp hold, seize control, and take for oneself.” Its meaning is shaded in this case by leqach, which would have been written identically in the text and indicates that the coconspirators were acting as if “wise and learned men, like teachers, providing instructions, using persuasive words to wield power and change people’s behavior and beliefs.” In this case, laqach was written in the qal stem and imperfect conjugation, third-person masculine singular, revealing that this actually 324occurred and that the intent of Qorach was for his mutinous power grab to be permanent.

These men’s names reveal something about them. While rabbis want us to believe that Qorach was shaved bald and deliberately disfigured at the command of Moseh, his name actually means that he had a frosty disposition and was cold and calculating. His father’s name suggests that Yitshar believed that the olive press responsible for making anointing oil was his to control. And Yitshar's father, Qahath, fancied himself a preacher providing sermons before large congregations of allied individuals.

Qorach, like Moseh, was a descendant of Lowy, Ya’aqob’s third of six sons with Leah. Sharing a similar lineage, Qorach wrongly thought that he was equally qualified to assert his influence over Yisra’el and then control the direction of the Exodus.

The first of Qorach’s coconspirators was Dathan, which means “two wells,” suggesting that the rebellious believed that there should be a secondary source of instructions. And the closest analog would be the rabbinical insistence on an Oral Torah conveying the perceptions of the sages.

‘Abyram means My Father is Exalted and ‘Ely’ab states that My Father is God, revealing that the intent of the rebellion was to claim God’s influence for themselves. Their quest was to control the Children of Yisra’el.

‘Own speaks of their motive, which was to become Wealthy and Powerful as a result of their insurrection. This remains so for rabbis today.

The concluding names, that of their fathers, seem to suggest that Yahowah’s advice was to Pheleth | Run Away and Flee, distancing oneself from the rebellion. Also, this 325story is being told as a prelude to Reuben | the Son Appearing to resolve the hubris of religious corruption.

As the story of their fleeting insurrection unfolds, we discover that the conspirators quwm | rose up before Moseh, quite literally, getting in his paneh | face. Qorach did not understand why Yahowah chose Moseh and not him. It is a lesson still lost on the religious.

Moseh, though no fault of his own, was brought up in Pharaoh’s household. He was, therefore, rich and powerful. But rather than lord over others as a result of his station, Moseh rejected the ways of Mitsraym | the Crucibles of Religious and Political Oppression. In an act of great character, he stood up against societal tyranny to spare an innocent soul. Then when the Hebrews he had risked it all to save copped an attitude not unlike Qorach, and turned against their protector and advocate, he walked away from what had become his country and rejected its religion and politics. Knowing what made Mitsraym oppressive, and then rejecting it, is what made Moseh the ideal liberator. And by contrast, Qorach wanted to return to the prior state, where, evidently, he was a big shot among his fellow slaves. This would not be unlike rabbis claiming authority under Roman subjugation or in the Shtetls.

The second verb, quwm | to rise up, was also scribed in the qal imperfect, revealing that they intended to stand above and oppose Moseh on an ongoing basis. They did not want to share esteem or authority but, instead, claim it for themselves.

The number of rebels at 250 suggests that there may have been 20 from each of the 12 tribes, in addition to the ten names which were presented in the preamble. And they perceived themselves as nasy’, which since it is from the verbal root nasa’, means that they were full of themselves and had their noses in the air. They were as rabbis consider themselves today: exalted, elevated, and esteemed leaders.

326‘Edah, like Yisra’el, can convey positive or negative connotations. But in this context, the insurgents were allied within a socio-religious congregation and were, thus, in opposition to God. They had been gary’ | appointed to convey the official and approved message of their community of believers.

We very seldom see mow’ed used in a negative light, in that it serves as the secondary title of Yahowah’s seven annual Miqra’ey. But in this case, the conspirators had their own agenda. They would be leading Yisra’el down an entirely different path.

It is tragic, but nonetheless true, that the rabbis have diligently maintained and would have those they have fooled believe, that all manner of Hebrew names save one can be correctly pronounced. Yahowah’s statement says that they all had shem | names and reputations – each of which was faithfully conveyed – except Yahowah’s. Even though it was presented throughout this discussion, God’s name is the only one the rabbis have sought to replace. Nothing has changed these past 3,400 years.

“They were gathered, assembled, and congregated (wa qahal) over and above (‘al) Moseh (Moseh) and against ‘Aharown | the Alternative to an Enlightened Expression of Freewill (‘al ‘Aharown). So, they said to them (wa ‘amar ‘el hem), ‘Too much of you, too exalted are you (rab la ‘atem)!’

Everyone (kol) of this community and socio-religious congregation (ha ‘edah) – all of them (kol hem) – are holy, sacred, and consecrated saints (qadowsh) and Yahowah (wa YaHoWaH) is in their midst (ba tawek hem). So why, on whose account, and what do you know (wa maduwa’), for you to be lifted up (nasa’) over and above (‘al) the congregation and community (qahal) of Yahowah (YaHoWaH)?’” (Bamidbar / Numbers 16:3)

327The focus of Qorach’s coup was to seize control and claim authority for themselves – just as the rabbis have done. And that is the reason there is ten times more said in rabbinical literature than in the text revealed by God regarding the argument being used today to justify the rabbinical narratives in the Talmud. It is all to impose their spin on events because the plain reading of the inspired text indicates that the rabbis and Haredim will soon suffer the fate of Qorach – and for the same reason. So, to circumvent this problem, the Talmud would have Jews believe that “Korah” was actually an exceedingly wealthy and learned man. And while that would be quite a feat for a slave, we aren’t to allow logic to get in the way of a good story.

So, according to the rabbis, Qorach was right, and the real problem was Moseh. He was acting as if he alone had been called and inspired by God and not all of them.

According to the Talmud, Moseh was evidently jealous that his rival had found the treasures of Joseph and had become one of the two richest men in the world, along with Haman, who is the mythical antagonist in the fanciful Book of Esther. It is one of the rabbinical favorites so they couldn’t help themselves embellish one campfire story with another. Further, according to the Talmud, Qorach was brilliant – which is the opposite of how Yahowah presents him or how his own words condemn him. But, hey, aren’t the rabbis entitled to their opinions?

Speaking of opinions, the cause of the revolt wasn’t to exert authority over Yahowah’s chosen prophet and liberator, or supplement His Towrah, replacing G-d’s words with their own but, instead, it was over a meaningless slight. Elizaphan ben Uzziel, the son of Qorach’s youngest son, was evidently nominated as a prince over the Kohathites by Moseh, instead of Qorach’s eldest son – making this all about who has the authority to appoint leaders over the people. It was so rabbinic of them.

328In response, according to the Talmud, rather than directly opposing Moseh, Qorach made a game of it and played Question and Answer. In the rabbinic version, Korah outwitted HaShem’s prophet, prevailing in their interpretation of the tallit, tekhelet, and mezuzah. Rabbinic arguments, I mean, Qorach’s perceptions, would take precedence, just as they do throughout the Talmud. Rejecting Moseh’s rebuttal, Qorach dressed his faithful according to his rules and prepared a feast pursuant to his sensibilities. There would even be a “Sanhedrin” in the rabbinic story, predating its existence by a thousand years. It was then claimed that Qorach spoke for G-d rather than Moseh.

Concerned that this might be insufficient to exonerate the forefather of rabbinic Judaism, the Talmud would have us believe that the insurrection was actually caused by Korah’s wife, and that she, playing the role of “Eve,” encouraged the rebellion. She allegedly claimed that Moses had proclaimed himself king and then that he had appointed his brother High Priest – the very titles Jews would fight over during the Maccabean revolt twelve centuries hence. She then inferred that Moses had deliberately disfigured her husband, forcing him to shave his head to humiliate him out of jealousy. And it was Moseh who was hateful and evil, not Qorach.

Then to add even more religiosity to the precursor of Judaism, the rabbis insist that Korah incited all of the people against Moses because it was impossible to endure the laws Moses had instituted. They even have him cite a clever parable, where a widow is robbed by Moses and his God to the point the widow and her daughters starve.

Qorach was so wise in the rabbinic variation, that he, not Moseh, was a prophet. When he foresaw that Shamuw’el would be his descendant, he surmised that he would be vindicated. But not to worry, because unlike the presentation in the Towrah, according to the rabbis, their 329forefather was saved from God’s judgment by Hannah’s prayer. He ascended into paradise rather than descend into She’owl. Of course, that occurred because the rabbis do not believe She’owl exists.

So enthralled were the religious Jews who wrote the Babylonian Talmud with their legend of Korah, they sold a recital of the story to Muhammad. Then 2,000 years after these events played out during the Exodus. Allah’s Messenger included a bastardized version of it in the Quran. Laughably it reads:

“And the day when He will call them, and will say: ‘Where are My partners, whom you used to assert?’ (Quran Reward 28:74) And We shall take out from every nation a witness, and We shall say: ‘Bring your proof.’ Then they shall know that the truth is with Allah, and the lies which they invented will disappear from them. (Quran Reward 28:75)

Indeed, Qarun (Korah) was of Musa’s (Moses’) people, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon some of his people said to him, ‘Do not be glad. Indeed, Allah does not like those who are glad. (Quran Reward 28:76) But seek with that which Allah has offered you, the home of the hereafter. And forget not your portion of legal enjoyment in this world. Do good as Allah has done good to you. Desire not mischief in the land. Allah does not like Mujnimun | Disbelievers and Polytheists.’ (Quran Reward 28:77)

He said, ‘I was granted all of this only because of some knowledge I possess.’ Did he not know that Allah had destroyed before him of generations who were stronger than him in might and greater in amount they had collected? But Mujnimun | Disbelievers and Polytheists, about their sins, will not be asked. (Quran Reward 28:78)

330So, he came out before his people in all his glamour. Those who desired the life of this world wished, ‘Oh, would that we had like what was given to Qarun (Korah). He is truly the owner of great fortune!’ (Quran Reward 28:79)

But those given knowledge said, ‘Woe to you. Allah’s reward is better for those who believe and do righteous deeds, but none will attain except the patient.’ (Quran Reward 28:80)

And We caused the earth to swallow him up along with his home. And there was for him no company to help him against Allah, nor was he of those who defend themselves. (Quran Reward 28:81)

And those who had craved his position the previous day began to say, ‘Ah, know you not that it is Allah Who extends provision or restricts it to whomsoever He pleases of His slaves. If not that Allah had conferred favor on us, He could have caused it to swallow us! Oh how the disbelievers do not succeed.’” (Quran Reward 28:82)

“Verily, He Who has given you the Quran will surely bring you back to the Ma’ad | place of return. Say, ‘My Lord is Aware of him who brings guidance, and he who is in manifest error. (Quran Reward 28:85)

And you were not expecting that the Book would be sent down to you, but it is a mercy from your Lord. So never be a supporter of the disbelievers. (Quran Reward 28:86)

And let them not turn you away from the Ayat | Revelations of Allah after they have been sent down to you, and invite to your Lord, and be not of Al-Mushrikun | those who associate partners with Allah like polytheists and pagans. (Quran Reward 28:87)

And invoke not any other ilah | god along with Allah, La ilaha illa Huwa | none has the right to be worshipped 331but He. Everything will perish save His Face. His is the Decision, and to Him you shall be returned.’” (Quran Reward 28:88)

This is so obviously and childishly, deceptively and inappropriately, twisted from the Talmud interpretation of events some 2,000 years after the insurrection was confirmed in writing by Moseh, that one would have to be a religious fool to believe that this came from Allah to Muhammad. If it were not for the fact that the rabbis were complicit in selling Talmud stories such as this to Muhammad, we’d have to credit Judaism with being less insane than Islam.

From the Towrah…

“When Moseh listened and heard this (wa shama’ Moseh), he collapsed (wa naphal) upon his appearance (‘al paneh huw’). (Bamidbar / Numbers 16:4)

Then he spoke (wa dabar) to Qorach (‘el Qorach) and to his entire gang, his socio-religious community providing testimony (wa kol ‘edah huw’), to say (la ‘amar), ‘At daybreak tomorrow morning (boqer) Yahowah (YaHoWaH) will make known (yada’) who, according to the way of the relationship (‘asher), is with and for Him (la huw’) and who is set apart (wa ‘eth ha qadowsh), such that He will draw near, approach, and be present (wa qarab) unto him (‘el huw’).

Then regarding whom, for the benefit of the relationship (wa ‘eth ‘asher), He chooses and prefers (bachar) to be with Him (ba huw’), He will be present with him (qarab ‘el huw’).’” (Bamidbar / Numbers 16:5)

Except for the collapsing, it was a reasonable response. And considering everything Moseh had endured from these wayward malcontents, who could blame him? It is exasperating to read, so it had to be frustrating to endure. After all, this had been the guy who broke the first 332set of Tablets when he saw the Golden Calf his brother and accomplices had crafted.

Moseh’s answer was simple enough. Let’s have Yahowah decide. God has and will continue to make known who He prefers based upon who He has chosen to associate with and inspire. Then he addressed their power grab, saying that they should have been content being set apart to serve Yisra’el through their ministry within the Tabernacle…

“Moseh said to Qorach (wa ‘amar Mosheh ‘el Qorach), ‘Listen please (shama’ na’) sons of Lowy (beny Lowy). (Bamidbar / Numbers 16:8) Is it too trifling a matter for you (ma’at min ‘atem) that the God of Yisra’el (ky ‘elohym Yisra’el) has distinguished you (badal ‘eth ‘atem) from the community of witnesses comprising Yisra’el (min ‘edah Yisra’el) to allow you to approach (qarab ‘eth ‘atem) Him (‘el huw’), to work (la ‘abad) by serving (‘eth ‘abodah) in the Tabernacle (mishkan) of Yahowah (YaHoWaH) and then standing before (wa la ‘amad la paneh) the assembly (ha ‘edah) to attend to and serve them (la sharath hem)? (Bamidbar / Numbers 16:9)

Or, what about the realization (ha wa) that He has allowed you to approach (qarab ‘eth ‘atah) along with all of your brethren (wa ‘eth kol ‘ach ‘atah), the sons of Lowy (beny Lowy) with you (‘eth ‘atah)?

And so, now are you seeking to acquire (wa baqash) the priesthood (kahunah) also (gam)? (Bamidbar / Numbers 16:10)

Therefore (la ken), you and all of your assembly, this entire socio-religious gang of yours (‘atah wa kol ‘edah ‘atah) have chosen to band together (ha ya’ad) over and against (‘al) Yahowah (YaHoWaH). But ‘Aharown | the Alternative to an Enlightened Expression of Freewill (‘al ‘Aharown), why are you 333grumbling over him (mah huw’ ky luwn ‘al huw’)?’” (Bamidbar / Numbers 16:11)

This is the very thing that gave rise to rabbinic Judaism. During the Maccabean uprisings, the kohen priests became dissatisfied and wanted greater access to power and wealth. All the while, those who were not Lowy wanted to claim the office and authority for themselves. In the end, this internal conflict between Jews and their God would lead rabbis to replace the kohen and then break all of the rules applicable to them. Soon thereafter, with Moseh and Yahowah brushed aside, they spoke for HaShem, the god of Judaism.

To his credit, Moseh realized that the Qorach insurrection was in opposition to Yahowah. He saw them as Yasha’yah would later present ha Satan – as aspiring to rise above Almighty God.

But what Moseh failed to understand was that the harbingers to the rabbis wanted three things – the perceived authorization to speak for God, the ability to compose their own Torah, and the right to hold the office of High Priest. From there, Judaism would follow. There would be one authorized religion for Israel, and one group allowed to control and fleece the people by playing God.

Qorach didn’t answer Moseh’s question because Yahowah’s prophet had been right. Serving God was of no value to them, nor was serving His people because they were only interested in serving themselves. So, Qorach attempted to turn the tables by posing the dumbest question ever attributed to a wise man pursuant to his liberator.

“‘Doesn’t it matter (ha ma’at) that you have taken us out (ky ‘alah ‘anachnuw) of a land flowing (min ‘erets zuwb) with milk and honey (chalab wa dabash) to kill us, having us die (la muwth ‘anachnuw) in the wilderness (ba ha midbar), that (ky) you must impose your rule over us, giving us no choice in the matter of leadership (sarar ‘al 334‘anachnuw), while also claiming to be authorized to impose your dominion (gam sarar)? (Bamidbar / Numbers 16:13)

In addition, we are resentful (‘aph) because you have not brought us (lo’ bow’ ‘anachnuw) toward a land flowing (‘el ‘erets zuwb) with milk and honey (chalab wa dabash) nor given to us (wa nathan la ‘anachnuw) an inheritance of property including open and cultivated fields and vineyards (nachalah sadeh wa kerem). Perhaps you have gouged out (ha naqar) the eyes of these men so that they cannot see (ha ‘ayn ha ‘iyshym ha hem) that we have not ascended or risen (lo’ ‘alah).’” (Bamidbar / Numbers 16:14)

They were slaves, having no control over their lives. They had no possessions, no property, no rights, no say in what they did or whether they lived or died. Then, when they cried out, Yahowah and Moseh came to liberate them, freeing every Hebrew from the crucibles of religious and political oppression. They had been given the Towrah, and with it the freedom to choose life over death, being vindicated over condemnation, adoption versus estrangement. God led them, fed them, protected them, and enlightened them. And He would have already taken them from Hell into the Promised Land had they not all been malcontents. There was only one reason they were still in the wilderness – and it was entirely because of them.

The two instances of the verb sarar both speak of imposing one’s will on others, giving them no say in the matter because they were shaped by the hitpael stem. In Qorach’s twisted mind, Moseh was Pharaoh, and it was Pharaoh who had offered them paradise.

Considering the condescending attitude of Yisra’elites, and their propensity to puke in the faces of those willing to help them, is it any wonder Dowd realized that, if Moseh and Yahowah couldn’t garner their respect, 335without tangibly providing salvation, how would he? Is there any wonder why we are reminded of this harbinger of rabbinic Judaism as a prelude to the fulfillment of Matsah – the very Mow’ed the religious deny?

While there are many stories like this, incriminating religiosity among Jews, this may be the jewciest. It continues…

“So, as a result, Moseh | the One who Draws Out (wa la Mosheh), was enraged, aroused to anger and burning with indignation (charah) to the greatest extent possible (ma’od). And then he said to (wa ‘amar ‘el) Yahowah (YaHoWaH), ‘Pay no attention to (‘al panah ‘el) their offering (minchah hem). Not so much as one ass (lo’ chamowr ‘echad) have I accepted from them (min hem nasa’). Further (wa), I have not harmed, or done anything malicious or wrong (lo’ ra’a’) toward a single one of them (‘eth ‘echad min hem).’” (Bamidbar / Numbers 16:15)

As would be any informed, rational, or moral person. Properly directed, righteous indignation is a virtue. Moseh had been nothing but generous to these donkeys and to all of Yisra’el, and yet they had consistently brayed in his face. Moreover, it’s clear that, since they were being asses, Moseh had flat-out rejected them.

“Then Yahowah (YaHoWaH) spoke (dabar) to Moseh (‘el Mosheh) and to ‘Aharown (wa ‘el ‘Aharown) to say (la ‘amar), (Bamidbar / Numbers 16:20) ‘You should choose to separate from (badal min) the midst (tawek) of this congregation (ha ‘edah ha zo’th) so that I can be done with them (wa kalah ‘eth hem) in a comparative instant and forevermore (ka rega’).’” (Bamidbar / Numbers 16:21)

Given the opportunity to respond in kind, this would be my approach to those who promote Judaism, Christianity, and Islam. They are wrong. Many have been 336misled. And nothing is going to change to make any of this any better. Good riddance.

With the gang gathered for the showdown, we hear from the man Yahowah chose and inspired to lead His flock…

“Moseh said (wa ‘amar Mosheh), ‘With this you will know with absolute certainty (ba zo’th yada’) that, indeed (ky), Yahowah (YaHoWaH) has sent me (shalach ‘any) to engage and do (la ‘asah) each and every one of these things, accomplishing all of this work (kol ha ma’aseh ha ‘eleh). It is for certain (ky), this has not been from my judgment or per my inclinations (lo’ min leb ‘any).’” (Bamidbar / Numbers 16:28)

Yahowah chose Moseh to work with Him during His mission to liberate the Children of Yisra’el. He would enlighten them with His Towrah – collaborating on this as well. God had his reasons, most of which are clear to us now. And so, mankind can either accept Yahowah’s choice of coworkers or live with the consequence of opposing His decision. But be aware: God’s overwhelming preference is to work through men and women and not alone. So, if you want to be with Him, I would strongly encourage you to support His choices – and if not, then don’t be a fool and oppose them or Him.

“‘If as with a normal death, the likes of these men all die (‘im ka maweth kol ha ‘adam muwth ‘eleh), or if they are held accountable only after being formally judged (wa paqudah paqad) as would be the case with any other individual (kol ha ‘adam), for them (‘al hem) it was not Yahowah (lo’ YaHoWaH) extending me (shalach ‘any). (Bamidbar / Numbers 16:29)

But if (wa ‘im) Yahowah (YaHoWaH) conceives something unheralded and without precedent (barya’ah bara’), and He splits open (wa patsah) the ground (ha ‘adamah), with it opening (‘eth peh huw’) to swallow 337them (bala’ ‘eth hem) and all that is associated with them (wa ‘eth kol ‘asher la hem) and they go down (wa yarad) alive (chay) to She’owl | Hell (She’owl), then you will know (wa yada’) that, indeed (ky), these individuals (ha ‘iysh ha ‘eleh) have spurned and rejected, showing their contempt by having blasphemed (na’ats) that which is associated with (‘eth) Yahowah (YaHoWaH).’” (Bamidbar / Numbers 16:30)

This was a unique situation, where the insurrection had to be dealt with expediently. Had Yahowah allowed this power grab to continue unchallenged, He would have lost credibility, as would Moseh and the Towrah. It would have been a slippery slope to Judaism and Christianity, even before entering the Promised Land. There would have been no united Yisra’el, no additional prophets, and no Dowd to serve as Savior. It would all have been squandered in the wilderness without Yahowah sending an irrefutable message.

“And it came to pass (wa hayah) just as he finished the presentation of his thoughts (ka kalah huw’ la dabar), with all of these words (‘eth kol ha dabar ha ‘eleh), then the ground (wa ha ‘adamah) split apart (baqa’) under them (‘asher tachath hem). (Bamidbar / Numbers 16:31)

So, the earth (wa ha ‘erets) opened (patach) her mouth (‘eth peh hy’) and swallowed them (wa bala’ ‘eth hem), along with their households (wa ‘eth beyth hem), including every one of the men (wa ‘eth kol ha ‘adam) who were associated with Qorach (‘asher la Qorach), even all of their possessions (wa ‘eth kol ha rakuwsh). (Bamidbar / Numbers 16:32)

They were cast down, descending (wa yarad), these individuals along with everything associated with them (hem wa kol ‘asher la hem) alive (chay) to She’owl | Hell (She’owl). Then the earth (wa ha ‘erets) closed over them (kasah ‘al hem). They were destroyed, no longer 338existing (wa ‘abad) within the midst (min tawek) of the community (ha qahal).” (Bamidbar / Numbers 16:33)

As these men can attest, there is an enormous difference between dying and being sent to She’owl. With death, life is simply over. After the body dies, the soul dissipates, fading into oblivion. But with incarceration in She’owl, there is no end to life or anguish. It is eternal separation and thus indicative of damnation.

In this case, at least for us, it was worth the journey through the briar patch to hear Yahowah affirm that life never ends in She’owl. They were alive when cast down and would remain that way.

This is why religion is such a foolish endeavor. It is the worst choice a person can make because it not only affects others detrimentally, separating them from God, it engenders the worst possible outcome.

The bad boys of Qorach did the unforgivable and not only showed their contempt for Yahowah, but they also sought to elevate their words over God’s chosen. And rather than empowering them as they had anticipated, their insurrection got them incarcerated. Such is the fate of every rabbi today. And, of course, priests, pastors, and imams will join them, making Hell a very religious place.

“Then all of Yisra’el (wa kol Yisra’el) who were around them (‘asher sabyb hem) fled at their loud and audible cry (la qowl hem). For they said (ky ‘amar), ‘Otherwise (pen), the earth will swallow us (bala’ ‘anachnuw ha ‘erets).’ (Bamidbar / Numbers 16:34)

Additionally, fire (wa ‘esh) came out (yatsa’) from (min ‘eth) Yahowah (YaHoWaH) and consumed that which was associated with the 250 men (wa ‘akal ‘eth ha chamesh wa me’ahym ‘iysh) approaching and present (qarab) with the incense blowing smoke (ha qatorath).” (Bamidbar / Numbers 16:35)

339I prefer my trash incinerated too. It keeps the stench down, stops disease from spreading, and removes the hideous appearance.

In this regard, there seems to be some indication that the final two Witnesses will breathe fire on their opponents as did Yahowah on this day. Considering the timing and the deplorable nature of these people, it actually seems appealing.

As for the onlookers this day some 3,470 orbits of the Earth around the sun ago, they appear to have been slow learners. And since we cannot call them retarded without offending someone, perhaps they were developmentally delayed and morally incapacitated. Or perhaps, they were auditioning to fill the role of Progressives.

“But most everyone in the community (wa kol ‘edah) of the Children of Yisra’el (beny Yisra’el) grumbled (luwn) during the next day (min machorath) against Moseh and against ‘Aharown (‘al Mosheh wa ‘al ‘Aharown), saying (la ‘amar), ‘You, yourselves killed (‘atem muwth) the people of Yahowah (‘eth ‘am YaHoWaH).’” (Bamidbar / Numbers 16:41)

This was the wrong place and time for stupid. There had been and would soon be ample opportunity to live miserable and unfulfilling lives apart from God’s guidance. Consider Yisra’el before and after Dowd or Progressives and the Haredim today.

However, once they left Mitsraym and until their arrival in the Promised Land, things would be different. For humanity to survive the rise of civilizations and the integration of totalitarian governments, deadly militaristic ambitions, caste system economics, and religious indoctrination and control, there would have to be a viable alternative. And that is what we are witnessing. This is a raw and unfiltered expression of one versus the other, demonstrating their incompatibility.

340It all comes down to a very simple dividing line which was drawn this day in the desert sand. There is God’s way and there is man’s way – the way of life or death. And as a result of what was done here to set an example, people would be free to make an informed choice between them. The opportunity for a better life became known so that we would not all die.

The distinction was made evident through the Towrah and these people. For better or worse, God was committed to conveying His testimony through the Children of Yisra’el. And with Yahuwdym serving in this capacity, humankind was provided with a tangible example of what happens when we listen to Yahowah compared to what occurs when reality is inverted and He is rejected.

If one were to discount the fact that Yahowah is God and that He is offering eternal life in heaven while magnifying every cooperative soul to an infinite extent, the reality is no one would exist without Him. There would be no planet or life. But even apart from this obvious dynamic, these people were fourth-generation slaves toiling under a brutal regime. Their existence had been horrific and was becoming intolerable. So, there was only one upside for them. They had nothing to lose and everything to gain. So why mutiny?

How about an example? You are the captain and owner of an exceptionally seaworthy vessel, and after surviving a storm, you come upon a thousand shipwrecked people, gasping for life, surrounded by sharks. They are desperate, pushing one another into the sea to rise above them and, yet, you are their only hope for survival. Still, the scene playing out before your eyes is appalling. There is evidence that they brought this on themselves, that they have a propensity for mutiny, and that they show no respect for potential saviors. After all, your first mate has prior experience with them – and they humiliated him after he risked his life to save them.

341So, do you rescue them or let them drown? And if delivering them from an agonizing death is what you would choose, do you establish some rules, realizing that without them, they will commandeer your ship, throw you and your crew into the sea, and then sail right back into the storm that caused their plight in the first place?

Then, how do you respond when some of them retreat to prior conduct and, after accepting your conditions for rescue, renege, risking everyone’s life? Do you toss them back into the sea so that many others might live? And wouldn’t that be the most rational and compassionate course since those who will now die as a result of their rebellion are no worse off than they were when you found them, and others have been saved? Perhaps even, as a result of your being true to your word, the remaining survivors will become more receptive to listening to ongoing instructions.

I realize that there have been some notable and wonderful exceptions, but overall, most people are unable to process the nature of this situation. These folks were the most fortunate people on the planet, and they were acting as if being worked to death as slaves was more desirable than being in Yahowah’s company. To say that they were irascible, irrational, and unappreciative would be too kind.

While the naysayers persisted in beguiling the people to revolt against their Savior, there could be no forward progress. If God had taken them into the land of Canaan still harboring this mindset, and dropped them off, those who were not exterminated or enslaved, would have been bred out of existence like any other vagabond tribe in the crosshairs of ruthless civilizations. Not only were the Yisra’elites unprepared to live with God, but they were also barely capable of surviving as slaves – and that was the only life they knew. Without Yahowah’s ongoing support, they would be mincemeat.

342With this assessment of the situation, what were Yahowah’s options? He was off the hook because He had honored His promise to ‘Abraham and withdrawn his descendants from slavery in Mitsraym. He had done for them what humankind has craved over the centuries by introducing Himself and proving His existence while explaining theirs. In spite of their reprehensible attitude, He had given them every opportunity for a better life. And yet, they wanted no part of it. They wanted to travel down a different path, so God opened the door for them.

But since they were 99% malcontents, why not just release the remnant into the desert and walk away, even knowing that there would have been no chance for their survival? Fortunately, that did not happen, because had it occurred, we would never have heard of Moseh or had access to the Towrah. Yahowah would be unknown, as would be the Beryth and Miqra’ey. Death would be the end of life for everyone. Civilizations, nations, and their institutions would continue to be as savage as Egypt, Assyria, Babylon, Persia, Carthage, Greece, Rome, Roman Catholicism, Islam, Nazism, and Communism – but with no escape, no hope of a better life.

As we know, Yahowah did not give up on them. Instead, on this day, He chose to set an example, drawing a line in the sand He expected us to notice.

“So (wa) it came to exist (hayah) as they assembled as a gang, forming a crowd (ba ha ‘edah) rising over and against Moseh and in opposition to ‘Aharown (‘al Mosheh was ‘al ‘Aharown), they turned toward (wa panah ‘el) the Tent of Appointed Meetings regarding the Restoring Testimony and Eternal Witness (‘ohel mow’ed).

Then behold (wa hineh), a cloud (ha ‘anan) concealed and covered it (kasah huw’). And He appeared and was seen (wa ra’ah) – the rewarding and 343respectable presence (kabowd) of Yahowah (YaHoWaH). (Bamidbar / Numbers 16:42)

Moseh and ‘Aharown (wa Mosheh wa ‘Aharown) came (bow’) to the front (‘el paneh) of the Tent of Appointed Meetings regarding the Restoring Testimony and Eternal Witness (‘ohel mow’ed). (Bamidbar / Numbers 16:43) And Yahowah (wa YaHoWaH) spoke (dabar) to Moseh (‘el Mosheh), saying (la ‘amar), (Bamidbar / Numbers 16:44) ‘Be exalted, gaining status and honor by moving away and separating yourself (ramam) from the midst of this assembly (min tawek ha ‘edah ha zo’th) because I am going to be finished with them (wa kalah ‘eth hem) in a moment (ka rega’). And so, they collapsed (wa naphal) in their presence (‘al paneh hem).” (Bamidbar / Numbers 16:45)

God was finished with some so that He could continue with others. A few were set apart from Him so that many might be set apart unto Him.

Those seeking power for themselves, striving to set the agenda for the people by obscuring Yahowah’s intent, met their Maker. And as a lesson to us, they were found defective. With their operating system corrupted beyond repair, and with them providing a conflicting message, they were discarded. Unfortunately, however, that was insufficient because false prophets are preferred over those who speak for God. Their religious ideas spread like a plague, infecting many others.

So Moseh sought to stop the spread of the virus from contaminating the people. For many, it was too late, but not for all.

“Moseh said to ‘Aharown (wa Mosheh ‘amar ‘el ‘Aharown), ‘Grasp hold of the censer (laqach ‘eth ha machtah) and offer to provide upon it (wa nathan ‘al hy’) fire from on the altar (‘esh min ‘al ha mizbeach). Add 344some incense (wa sym qatoreth) and quickly walk (wa halak maherah) toward the assembly (‘el ha ‘edah) and offer to provide reconciliation (wa kaphar) for them (‘al hem). Surely (ky) the righteous indignation and enormous frustration (ha qetseph) is coming forth (yatsa’) from the presence of Yahowah (min la paneh YaHoWaH). The plague (na negeph) will be defiling, desecrating, and dishonorable, such that those who are infected will become common (chalal).’” (Bamidbar / Numbers 16:46)

It is hard to know what Moseh was thinking or how he expected a censer, some fire and smoke to make a difference. The problem he was trying to solve could only be resolved by having the people make better choices. So, a reading of the Towrah would have been more effective than fumigating.

To his credit, Moseh realized that the pathogen affecting the people was virulent, and it was spread mouth to ear, infecting inadequately used brains and unhealthy souls. To mitigate the disease, he would have to rapidly change the ongoing discussion from wrong to right.

He also recognized that time was not his ally. Given the opportunity, religion becomes so pervasive that it appears normal, and people begin to equate its popularity and longevity with believability.

Yahowah is indignant when it comes to the claims which underlie religions like Judaism and Christianity. Any attempt to supersede His guidance is met with righteous indignation. And this is largely because religions move the faithful in the wrong direction, from set apart to common, vindicated to defiled, purified to polluted. Being popular is the plague of death.

“‘Aharown (wa ‘Aharown) grasped hold of it (laqach) in the manner (ka ‘asher) Moseh had stated 345(dabar Mosheh). And he ran (wa ruwts) into the midst (‘el tawek) of the crowd (ha qahal).

But behold (wa hineh), the plague (ha negeph) had already begun profaning and desecrating, defiling and polluting (chalal) within the people (ba ha ‘am).” (Bamidbar / Numbers 16:47)

The plague which became Christianity and then Judaism, had already begun. And word by corrupt word, it was transforming God’s people into ordinary humans. The more they rebelled, the more common they became.

This pandemic is the deadliest ever devised and also the most pervasive. And destroys from within, devouring the souls of entire communities, countries, and civilizations.

Yahowah has provided a means to perfection and reconciliation – Matsah and Kipurym. And while incense isn’t the answer, it may have distracted those who were not yet infected such that they could be vaccinated by the Towrah.

The message God is delivering is that the only way to thwart the paralyzing and destructive effects of religion is to reconcile one’s relationship with Him through the Beryth, Miqra’ey, and Towrah. The Children of Yisra’el had pulled yet another stunt and upset God, and now it was time to make amends. And the catalyst for that is understanding, making the connections between the events of this day to differentiate between the living and dead, those headed to Shamaym rather than She’owl.

“He offered the incense (wa nathan ‘eth ha qatorath) trying to reconcile and make amends (wa kaphar) for the people (‘al ha ‘am). (Bamidbar / Numbers 16:48) He took a stand (wa ‘amad), helping facilitate the connections needed to appreciate the difference between (bayn) the dying who were perishing, ceasing 346to exist (muwth), and that which pertains to comprehending the nature of (bayn) the living (ha chayym).

And so (wa), the deadly, destructive, and virulent plague (ha magephah) was restrained (‘atsar). (Bamidbar / Numbers 16:49)

There were (wa hayah) 14,700 (‘arba’ ‘asar ‘eleph wa sheba’) who died (ha muwth) in the pandemic (ba ha magephah).” (Bamidbar / Numbers 16:50)

The crisis had taken its toll. There was yet another lesson for us to heed. Religions like Christianity, Judaism, and Islam which misappropriate Yahowah’s testimony to create independent religious scriptures are deadly. Yahowah is supportive of those He has chosen and intolerant of those who would supplant them.

Now, more than ever, a remedy was needed to avert the consequence of having been inadvertently and temporarily led astray. So, enter Dowd, stage right…

“Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration) is the God (‘elohym) of my Salvation (yashuwa’ah ‘any – of my liberation and deliverance, my freedom and victory, even of my ability to save).

Today (yowm) I have called out in considerable pain (tsa’aq – I have offered a summons during a period of distress, conveying a proclamation to come together (qal perfect first-person singular)) during the darkness (ba ha laylah) publicly and openly to You as Your counterpart (neged ‘atah – in Your presence, conspicuously exposing You while confessing, avowing, and making You known in plain sight).’” (Mizmowr / Song / Psalm 88:1)

347This opens with one of the Messiah’s favorite lines. Our Savior credits his Savior just as our Shepherd acknowledged his Shepherd.

Furthermore, the initial verb, tsa’aq was scribed in the first-person singular without reference to gender. Throughout the Mizmowr this has been Dowd’s subtle and accurate way of revealing that, while fulfilling Chag Matsah, the voice is that of his nepesh | soul. This is because, while the Son of God is a man, his nepesh, like ours, is feminine in Hebrew.

Since there were more than a dozen words, many far more common, the Messiah could have chosen in place of tsa’aq to say that his consciousness was crying or calling out, I turned to the Towrah to ascertain why it was selected. And what I found was heartbreaking.

The first time tsa’aq appears in the Towrah, Yahowah is addressing Cain after he murdered Able, and says, “What have you done? The voice of your brother’s blood is tsa’aq | crying out to Me from the earth.” (Bare’syth / Genesis 4:10) It is the first recorded instance of a man killing another, of a brother in conflict with God rebelling by attacking a sibling whose relationship with Yahowah was as intended. In this way, the agonizing cry of tsa’aq foreshadows what occurred during the Qorach uprising against Moseh.

Tsa’aq next appears as an anguished cry in Bare’syth 27:34, to convey Esau’s anguish when he realized that his birthright had been taken from him because his mother and brother had schemed against him. And like the previous episode, tsa’aq was used to convey what occurs when brothers turn against one another. It is symbolic of the infighting within Yisra’el which would tear the people apart and away from Yahowah.

It is then used among the Mitsraym in Bare’syth 41:55, but not before we find echoes of sibling rivalries and past 348troubles among Yisra’elites. In 41:51 we read: “Yowseph named his firstborn Manasheh | Manasseh because God has caused me to forget all of my troubles regarding my father’s household.” Four statements later, tsa’aq is used to convey a distressed cry for help during the predicted famine when the people sought lechem | bread so that they might live. So even here, we find a foreshadowing of Dowd’s fulfillment of Matsah on behalf of our survival.

Thereafter, tsa’aq is presented in conjunction with Moseh asking Pharaoh on behalf of Yahowah to “let My people go so that they may celebrate a Feast with me in the wilderness,” which serves as another reference to Matsah. Pharaoh is then recorded playing the role of a rabbi, saying, “Who is Yahowah that I should listen to His voice to let Yisra’el go. I do not know Yahowah.” In response to the request, Thutmose instructed his taskmasters to increase the burdensome labors imposed upon the Hebrew slaves by withholding the straw required for bricks to hold together, such that their efforts would be futile. Then he mocked the Yisra’elites saying that they could tsa’aq | cry out in agony about wanting to go with their God to observe the sacrifice. (Shemowth 5:1-8) Severe beatings followed as the human tyrant sought to humiliate, torment, and abuse his slaves.

The next three appearances of tsa’aq are gut-wrenching. In context, the first two are used to convey…

“Then as Pharaoh drew near, the Children of Yisra’el looked and realized that the Mitsraym were marching after them. They became very frightened. So, the Children of Yisra’el tsa’aq | cried out in distress to Yahowah. (Shemowth 14:10) Then they said to Moseh, ‘Is this because there were no graves in Mitsraym that you have taken us away to die in the wilderness? Why have you dealt with us this way, bringing us out of the Crucibles of Human Oppression? (Shemowth 14:11) Is this not the message we conveyed to you in Mitsraym, 349saying, “Leave us alone so that we may serve the Egyptians? Because it would have been better for us to be slaves to the Tyrants of Religious and Political Oppression than to die in the wilderness.”’” (Shemowth / Exodus 14:12)

Right from the onset, the Yisra’elite slaves rejected their Savior, not once, but twice, with Moseh and then Yahowah. They would rather have been slaves to the tyrants and taskmasters of political and religious oppression. They preferred man’s way, no matter how debilitating and depressing, to God’s way, no matter how liberating and enriching. This episode is, therefore, reminiscent of how the Hebrews rejected and then threatened Moseh after he had saved one of their brothers from being beaten to death by a slave driver. And this exchange is prophetic of the Qorach revolt.

After promising that Yahowah would save them if they would shut up and stop complaining, “Then Yahowah said to Moseh, ‘Why are you tsa’aq | summoning Me, crying out to Me. Tell the Children of Yisra’el to go forward?’” (Shemowth 14:15)

In a word, Dowd led the observant among us to explore the backstory in the Towrah and during the Exodus, so that we might better understand not only what he sought to resolve by fulfilling Matsah but, also, the reason he was motivated to make this sacrifice.

Ever the brilliant orator, he had more to say…

“So, the people grumbled, ‘What will we drink?’ So, he tsa’aq | cried out to summon Yahowah.” (Shemowth 15:24-25) After showing Moseh how to sweeten the embittered waters, Yah shared the moral of the story… “If you will prioritize listening to the voice of Yahowah, your God, and engaged based upon what is right in His sight, listen to the conditions of His relationship agreement, and observe His instructions, I 350will not plague you with any of the diseases with which I afflicted the Religious and Political Oppressors, for I, Yahowah, am your Healer.” (Shemowth 15:26)

With the memory of a distracted gnat, and the attitude of a disgruntled boar…

“The people quarreled with Moseh and said, ‘Give us water to drink.’ So, Moses responded, ‘Why do you quarrel with me? Why do you constantly test Yahowah?’ So, the people continued to complain against Moseh and said, ‘Why, now, have you brought us up from Mitsraym, to kill us and our children…?’ So Moseh tsa’aq | cried out in frustration to summon Yahowah, saying, ‘What should I do regarding these people? They are about to stone me.’” (Shemowth 17:2-4)

Similarly, Qorach and Company challenged Moseh and disregarded all Yahowah had done for them during the insurrection reflected in the dedication of the 88^th Mizmowr. And keep in mind, the Shemowth 17 episode was mild compared to the complete meltdown among the Yisra’elites at the waters of Marybah as told in Bamidbar / Numbers 20. Not surprisingly, we find tsa’aq deployed once again at the conclusion of the ultimate temper tantrum.

Therefore, I strongly suspect that there is a lesson in tsa’aq that Dowd wanted us to process when he said…

“Yahowah (YaHoWaH) is the God (‘elohym) of my Salvation (yashuwa’ah ‘any). Today (yowm) I have called out in considerable pain, offering a summons during a period of duress, urging unity (tsa’aq) during the darkness (ba ha laylah) publicly and openly to You as Your counterpart to conspicuously make You known (neged ‘atah).’” (Mizmowr 88:1)

351Indeed, Dowd is Yahowah’s counterpart, His Son. And at this moment we find the Zarowa’ addressing His Father during the day he fulfilled Pesach and again during the long night of Matsah. His goal is not only to make his fulfillment of Chag Matsah as neged | conspicuous as possible by exposing what he would achieve but also to draw attention to his Father so that He would be known to us. And in this regard, the root of nagad means: “to announce a verdict and to expound on a message, publishing important information.” And that is the intent of this Mizmowr.

Moreover, a nagad is a “messenger.” Neged’s relation to nagah speaks of “radiating light, shining brightly.” It also reveals that “enlightenment provides knowledge enabling us to respond.” These things are all consistent with Yahowah’s Towrah | Teaching and Dowd’s commitment to honoring its promises.

Contrary to most translations, this declaration does not read “I have cried out day and night.” Yowm precedes the verb and laylah follows it with a preposition but not a conjunction. Therefore, we can surmise that Dowd was appealing to his Father during Pesach, which transpired during the day in recognition that his soul would soon enter the darkness of She’owl. Affirming the transitory aspect of this statement, tsa’aq was conveyed in the perfect conjugation, which indicates that this would transpire over a finite period of time.

“My commitment to be distinct by intervening (taphilah ‘any – my distinguishing resolve to mediate and to be set apart; from palah – to be unique, distinguished, and set apart (Strong’s H6395) and palal – to intervene and mediate (Strong’s H6419)) to come by choice and pursue the harvest (bow’ – to arrive, returning to cause this to occur (qal imperfect third-person feminine singular jussive)) before Your appearance (la paneh ‘atah).

352So, it is Your will to incline (natah – it is Your desire to extend (hifil imperative second-person masculine singular)) Your ear (‘ozen ‘atah – Your capacity to hear) my request and song (la rinah ‘any – my triumphant proclamation).” (Mizmowr / Song / Psalm 88:2)

When these words are correctly conveyed and the influence of the jussive and imperative moods are considered, the result is particularly insightful. After telling us that Yahowah is the God of his Salvation, and that he will endure the duress and darkness of Pesach and Matsah, Dowd reveals that this taphilah | commitment to intervene on behalf of his people was his choice in pursuit of the bow’ | harvest pursuant to his return. But not only was the Messiah’s appearance at Chag Matsah his decision, as conveyed through the jussive mood, Yahowah was natah ‘ozen | pleased to hear what His Son had decided. This realization that they were of like mind, wanting the same thing, was brought to us by the imperative mood. And so, we have been afforded a wonderful insight into this Song’s intent.

The fulfillment of Chag Matsah would be the greatest example of intercession the world would ever know. By deploying Dowd’s nepesh | soul to redeem His children, carrying their guilt into She’owl, the people were prepared for the harvest and able to live in God’s presence.

The message being conveyed isn’t mournful, even apprehensive but, instead, joyful because the Zarowa’ is assured that his intervention will enable the most wonderful of all results – the perfection and reconciliation of Yahowah’s Covenant Family. And that’s a tall order considering how belligerent they have been toward God in the past.

The Messiah is, therefore, singing the Mizmowr to his Father, knowing that He is inclined to listen and that He 353wants His Son to intervene in this manner. There would be, as la rinah affirms, legitimate reasons to sing this song.

Further, by reminding us of the horrible experience with Qorach at the beginning of the Song, and then by encouraging us to use tsa’aq to travel back in time and witness some of the worst moments between God and His people, and in particular, to consider their aggressive denouncements of Moseh, Dowd is explaining why he must suffer in this way. Since Moseh failed to earn their respect, and they constantly revolted against him, to successfully lead Yisra’el through eternity would require something exceptionally special – and it does not get more taphilah | distinguishing than volunteering to fulfill Matsah and Bikuwrym.

In this regard, please take note that the verbal root of taphilah, palah means to be set apart, to be separate and distinct – exceptional and unique. Also, recognizing that taphilah is strongly influenced by palal, Dowd’s distinction would come through intervention and intercession. And that is what Pesach and Matsah would require of the sacrificial victim.

And this is how it happened. Dowd’s nepesh | soul was ladened with his people’s guilt so that he could carry it to She’owl during Matsah and then dispose of this plague on Yisra’el…

“Indeed, as if branded (ky – surely now), My soul (nepesh ‘any – My consciousness) is currently overwhelmed, filled to capacity at the moment (saba’ – she (because his nepesh is feminine) will have satisfied and fulfilled every need, providing more than enough (qal perfect third-person feminine singular)) with (ba) that which is wrong, the malevolence of fellow countrymen and the injurious malignancy of my associates (ra’ah – that which is disagreeable and distressful, evil and invalid, 354incorrect and troublesome among my citizenry’s loud claims of authority and rule).

As such (wa – therefore), my life (chayym ‘any) is being extended toward and will imminently be afflicted and plagued by (la naga’ – will reach and be diminished, be stricken and inflicted by (hifil perfect – it would have a transformative effect through this contact for a limited duration)) She’owl (She’owl / Sha’uwl – the place of separation known as Hell and the founder of Christianity known as Paul).” (Mizmowr / Song / Psalm 88:3)

The Firstborn Son of God is explaining how he is fulfilling Chag Matsah, doing so nearly a millennium in advance of his soul’s sojourn into Hell. The errant thinking, invalid statements, and wrongdoing of every Covenant Member was placed upon Dowd’s nepesh | soul so that, once removed from us, it could be deposited in She’owl never to be seen again. In this way, his people were perfected and, therefore, exonerated.

The scope of the undertaking is conveyed through the verb saba’, which reveals that the burden-carrying capacity of Dowd’s soul was stretched to the limit. He fulfilled the mission by satisfying his Father’s promise to provide redemption. And in so doing, he became our Savior.

The guilt which was taken from us was the result of having been wrong about God and the path to Him. And by taking it to She’owl, not only was our debt paid in full. Further, without any evidence to convict us, all charges were dismissed.

While many souls have been sent to She’owl, only one carried the guilt of those he was saving with him. And once our debt was paid, Dowd’s soul was unique among men because it was released from Hell.

It is relevant in this case to know that ra’ah has many meanings. It speaks of the Shepherd who cared enough for 355his flock that he rescued his sheep at great personal cost. Ra’ah speaks of associates and fellow citizens, letting us know who had been guilty and were now exonerated. And especially fitting in this situation, ra’ah describes that which is errant and wrong, displeasing and troublesome – and there was plenty of that going around.

Our Messiah would forever separate us from our prior political and religious malfeasance. Once fully laden with everything the Covenant’s children have done and will ever do that was inappropriate, he carried it away into the perpetual darkness of a single dimension where it could not be found or seen again. The fungus of yeast which had permeated our souls was removed by Dowd’s soul. This is the mandate of Matsah – the way the Zarowa’ intervened to perfect the Covenant Family.

While She’owl is thought to be the realm of the dead, it is actually a prison designed to incarcerate those whose souls remain alive, which is why it is Hell. Considered a void, it is a one-dimensional construct – infinite only in time. It can be accurately defined as the “lightless place of abandonment and no return” – which is why I compare it to a black hole.

To better understand She’owl, be aware that it is written identically to Sha’uwl, the name of the king the people had chosen over Yahowah. King Sha’uwl | Saul was Dowd’s nemesis, a political leader who was rejected by Yahowah for modifying the Towrah. It is also the name of the most foulmouthed religious leader who ever lived – the Sha’uwl known to Christians as Paul. Should you be curious as to how one evil and egotistical, demon-possessed and psychotic man warned us of the other, read Questioning Paul.

Looking at the most similar words, sha’owm denotes “waste and ruin, destruction and desolation from corruption.” Sha’owm is a “depressed pit from which 356nothing escapes, a lifeless place where corrupt souls are destroyed.” Whereas sha’own represents “an uproarious place of rebellion, confusion, and chaos where people cry in disorderly agitation.”

The root of She’owl is sha’al, denoting “to ask, inquire, and to question,” and speaks of “finding out, even of borrowing and begging.” Therefore, souls upon their arrival in She’owl will question what they are doing there, and upon finding out, they will beg for permission to leave. And interestingly, sha’al is also “the divorcee of a foreign wife.”

Even though it appears over 400 times in the Tanach between She’owl | Hell and Sha’uwl | Saul, there are rabbis named Saul, and Hell is a place they claim does not exist. But God is quite clear: She’owl is a place of utter darkness, totally deprived of light. It is a prison from which nothing escapes. It is a depression, a place of lesser dimensions, and is thus akin to a pit…

“I am counted (chashab – I am temporarily reckoned and considered (nifal perfect)) among (‘im – with) those being cast down into (yarad – those descending, being brought down for having subjugated others or prostrated themselves to (qal participle)) the prison of lesser dimensions (bowr – the pit of shame for the corrupt and the dungeon of disappointment which is shown to exist and clearly explained).

I exist for the moment (hayah – I am (qal perfect)) akin to (ka – similar to) a human being, albeit a strong and valiant man willing to fight for what is right (geber – a powerful individual among mortal men), whose strength has been taken away (‘ayn ‘eyal – without vigor, strength, ability, or any support).” (Mizmowr / Song / Psalm 88:4)

Dowd was decidedly human, a geber of the highest standing. And as the soul of this valiant man descended into 357She’owl burdened with our guilt, he suffered instead of us. His nepesh served as a ransom to redeem those in accord with the Covenant’s conditions. It was a most worthy battle fought by a formidable warrior.

Yarad helps to explain the descent into lesser dimensions, whereas the souls of mortal men and women are reduced from three to one measurement, essentially a singularity. Yarad also means to “be abandoned” which is what will happen to those who have subjugated others and forced them to prostrate themselves. As such, She’owl will be a religious experience.

A bowr is a pit serving as a confining prison or depressed dungeon. It is lightless and escape-proof.

Gerber is a relatively positive depiction, addressing a strong and valiant individual, someone we would consider competent and capable. However, as the prophecy portends, Dowd’s soul was ‘ayn ‘eyal | deprived of his strength. Such is the case with all who descend into She’owl.

It is interesting to note that ‘eyal is textually identical to, and is based upon, ‘ayl | the Lamb who served as the Pesach ‘Ayl. And now since it is negated, the physical body the Zarowa’ had used to fulfill Passover was now gone. Only his nepesh remained to enter She’owl with our guilt.

“Separated (chophashy – abandoned and isolated, sent off and away) unto death (ba ha muwth – during the departure of the soul from the body) like (ka – similar to) those who are common and irresponsible, defiled by being reprehensible (chalal – those considered unclean and reprehensible, those who have been pierced, wounded, and subsequently died), lying down in their graves (shakab qeber – placed in a horizontal position inside of tombs as if asleep, devoid of biological life), who relationally (‘asher – by way of linkage and connection) You remember them (zakar huw’ – You recall and 358recollect them, bringing them to mind) no more (lo’ ‘owd – ever again).

For they (wa hem) are cut off and excluded (gazar – severed, ceasing to exist, separated and divided, actually exterminated) from (min – out of and away from) Your hand and influence (yad ‘atah).” (Mizmowr / Song / Psalm 88:5)

As this statement affirms, She’owl | Hell is the place of separation – of estrangement from God and His people. It is an eternal and lightless prison. And since it is designed to incarcerate the most reprehensible and common, it will be filled with those who have led mankind’s most popular institutions – which are almost universally religious.

While the bodies of religious leaders will rot in their graves, their souls will endure in the darkness. Cut off and separated from the God they claimed to serve, those who sought fame and fortune will have neither.

This also reveals that those who don’t know Yahowah are not known by Him. Those who die plagued by religion cease to exist while those who have used it to harm His people are dispatched to the place of separation – She’owl. And rest assured, gone is forgotten as the living will not be grieved by their loss.

“You have put Me (shyth ‘any – You have actually placed Me for a time, appointing and determining for Me (qal perfect)) in the lowest part of (ba tachty – the depths or least dimensional aspect of) the prison (bowr – the pit of shame for the corrupt and the dungeon of disappointment which is shown to exist and clearly explained; from buwr – to make obvious and prove), in the darkest place (ba machshak – in the total absence of light), in the abyss of the deep (ba matsowlah – by being drawn in, sinking).” (Mizmowr / Song / Psalm 88:6)

359God was not going to cut corners or cheat, even for His beloved Son. Burdened with our guilt, entering She’owl, Dowd would have been seen as the lowest of the low.

The Messiah’s consciousness was escorted from Yaruwshalaim to She’owl as Passover became UnYeasted Bread. And over the next 24 hours, he would sink toward the center of the black hole.

This prison is exceptionally “dark” because it is devoid of Yahowah’s light. Not only does this mean that there are no fires in Hell, there is nothing to burn and nothing to see.

“Before Me and around Me (‘al ‘any), Your displeasure and antagonism (chemah ‘atah – Your righteous indignation) is upheld and sustained (samak – is steadfast and unrelenting).

And (wa) with Your every shattering and crushing wave (kol mishbar ‘atah – Your most extreme means to apply pressure and cripple as a result of the breach), You have responded by afflicting (‘anah – You have provided the answer).

Pause now and reflect upon this, weighing in the balance what has been acquired and rejected (selah – recognize what has been purchased, bought and paid for, and now possessed as a result of knowing what to repudiate).” (Mizmowr / Song / Psalm 88:7)

As we discovered when we journeyed through the Towrah in pursuit of insights, Yahowah finds those who deliberately antagonize Him to be reprehensible. And in every case, His righteous indignation was sustained. Therefore, since for the moment, Dowd was slathered with our guilt, he would have experienced God’s disdain for the offenses he was removing.

As for these crushing waves, we have recently discovered that the gravity which makes a black hole 360menacing and inescapable travels in waves. There could be a correlation between this powerful effect which warps time and the answer God was providing.

‘Anah is among Hebrew’s most underappreciated terms. Its primary meaning shapes our understanding of the annual Invitations to Meet, where we are encouraged to reply. Moreover, the Mow’ed are God’s answer to what plagues us.

‘Anah’s less often used negative connotations were also at play during the fulfillment of Chag Matsah. God allowed Dowd’s soul to be afflicted so that our souls could be perfected. That is His response to resolve our guilt. And it is the remedy Dowd provided for those who reply in the affirmative.

When engrossed in Dowd’s Mizmowr, we are often confronted by selah – which is typically translated as “pause now and reflect upon this.” However, when we do, we discover that selah also encourages us to weigh what we have read in the balance so that we appreciate what has been acquired and rejected. When we selah the events of Matsah, we come to recognize what has been purchased at great cost and what we can possess of great value as a result of knowing what influences to repudiate.

This next statement opens with two verbs. Rachaq speaks of distancing, of severing associations, and of avoidance through the projection or extension of something to an alien place. It is consistent with our conclusion that Dowd’s presence was projected through his nepesh | consciousness into She’owl – the place of separation.

The second verb, yada’, means to know, to be familiar, to be made aware, and to perceive, as well as to observe, realize, acknowledge, and understand. As such, yada’ reveals that Dowd was aware of everything that was happening to his nepesh.

361The subject of rachaq is second-person masculine singular which, in this case, is Yahowah. The object of yada’ is ‘any | me, thereby identifying the nepesh who is also the speaker as Dowd. The sentence concludes with a preposition and pronoun, min ‘any, meaning “from Me.”

I am sharing this prior to the translation because Yahowah could be using these words to express many potential points at this pivotal moment in history. With rachaq scribed in the hifil perfect, God initiated the process which caused Dowd’s nepesh to serve as a secondary subject as he was sent far away, temporarily extended to this alien place. His soul was removed, severed from whence he had come, separated and distanced – all of which is conveyed by rachaq.

However, just as there is no object for rachaq, there is no subject delineated with yada’, which requires us to consider these verbs together to derive a complete thought. From Dowd’s perspective, he has been forgotten – and for this, he is frustrated.

“For a while, You are far away, distant and aloof, so the relationship with You is temporarily severed (rachaq – You are distant and completely separated (hifil perfect second-person masculine singular)), as is my awareness and familiarity (yada’ ‘any – my understanding).

From my perspective (min ‘any), You have placed upon me (syth ‘any – You have constituted to be set on me (qal perfect second-person masculine singular)) their repulsive religious abominations (tow’ebah la hem – their appalling and detestable nature).

But for the moment, being restrained (kala’ – due to this imprisonment there is silence), I cannot give expression to my frustration (lo’ yatsa’ – I am not free to bring this out and express myself).” (Mizmowr / Song / Psalm 88:8)

362For Dowd, this was Hell. He had enjoyed his Father’s company, and now they were separated. In She’owl, even Dowd’s memory was fading as he tried to picture Yahowah’s smiling face and last loving embrace. It all seemed so very far away during Matsah.

What he could remember was that God had placed his people’s tow’ebah | repulsive religious abominations upon him. He had been slimed. And as much as he wanted to give voice to the horror of it all, he was restrained. He was not free, at least at this moment, to share how much he hated that which he had taken into Hell. It was exceedingly frustrating.

It is all so very sad. The madness of the religious mindset, the poison of politics, the sadistic nature of conspiracy, the very things God despises, the Messiah endured so that he could exonerate us. The Son was burdened with every abominable and repulsive thing ever thought and perpetrated by his people. It boggles the mind.

Just as this prophecy portends, and as the Miqra’ of Matsah promises, the corruptive fungus of religion permeating our souls was removed, carried away by the Firstborn’s nepesh and discarded in She’owl. And while the thought of God’s beloved Son ransoming us from our failures by serving our sentence is the highest order of love, it’s the witness which follows that is haunting.

In the imperfect conjugation, Dowd’s consciousness suffered for an indeterminate amount of time. While it was finite from our perspective here on Earth, and no more than 24 hours confined within the gravitational pull of an enormous black hole, time would have slowed to the point that it may have seemed like forever. While we cannot measure time within the ergosphere of a black hole, at 1.00005 Schwarzschild radius away and nearing the event horizon, because of the redshift, 1 day would be equivalent to 141 days on the surface of the Earth.

363In this regard, there is an interesting phenomenon when approaching the ergosphere of a black hole. The spacetime continuum is deformed such that this region can be entered and left while traveling at just under the speed of light.

Enduring this for us, Dowd’s nepesh | soul conveys…

“My eyes (‘ayn ‘any – My capacity to see and my vision) have become faint (da’ab – are languishing and wasting away) on account of (min) this miserable experience, horrid suffering, and great persecution (‘ony – this troubling and humbling harassment and constant depression; from ‘anah – to respond with the answer by being downcast and abased, humiliated and mistreated, oppressed and humbled, depressed and abused).

I have summoned You (qara’ ‘atah – I have called out to and communicated with You (qal perfect)), Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration).

During each day (ba kol yowm), I expose and stretch out (shatach – I spread out) My open hands to You (‘el ‘atah kaph ‘any).” (Mizmowr / Song / Psalm 88:9)

In a dark place for any length of time, our eyes begin to fail. Without light, we cannot see. It is why Yahowah provided it, speaking it into existence, before anything else.

‘Ony, rendered as a miserable experience with great suffering, is derived from ‘anah. Its primary meaning as we have learned is to provide an answer and reply. But it is also indicative of being mistreated and oppressed, humbled and abused.

Used here in conjunction with qara’, the implication is that the Messiah was afflicted on the Miqra’ of Matsah so that those of us who acknowledge and appreciate what 364he has achieved will no longer be accountable for our mistakes. We can now come to God with clean and open hands. We no longer have derogatory baggage. It was all discarded in She’owl. And the tags have all been ripped away so there is no way to associate any of this with us anymore.

Chag Matsah is comprised of three Miqra’ey. Passover and UnYeasted Bread result in Firstborn Children.

“Do (ha – when and how do) You engage (‘asah – Your act, working (qal imperfect)) miraculously and wonderfully (pele’ – in astounding and amazing ways) on behalf of the deceased (la ha muwth) when (‘im) the souls of the departed were restored (rapha’ym – the deceased were mended; from rapha’ – the healed and reconciled) rise up (quwm – stand up, and arise, firmly established (qal imperfect)) to openly express their knowledge of You and appreciation for You (yadah ‘atah – convey an astute awareness and understanding of You; from yada’ – to know and understand (hifil imperfect))?

Pause now and reflect upon this, weighing in the balance what has been acquired and rejected (selah – recognize what has been purchased, bought and paid for, and now possessed as a result of knowing what to repudiate).” (Mizmowr / Song / Psalm 88:10)

Dowd was the foremost expert on this subject. He would be the only person to have died twice and lived thrice. Just as Yahowah had acted miraculously during his return to fulfill Pesach and Matsah and would continue to perform magnificently to enable Bikuwrym and Shabuw’ah, eternal life would follow for God’s partner in healing His people.

Even in death, there is a wonderful expectation for those who know and revere Yah. He has promised to act, and has already engaged, on behalf of those who acknowledge Him.

365After having deposited our guilt in She’owl, Dowd is also anticipating that his temporary estrangement will give way to a wonderful celebration of life during Firstborn Children. This Song exists to yadah | acknowledge and appreciate what has been achieved.

I often feel the same way. And I hope one day to be standing at the back of the reception room of my Heavenly Father’s Home, such that I’m able to see the expression on God’s face as He greets for the first time one of His children, someone I may have played a role of introducing to the Covenant. I can’t imagine anything more fulfilling or gratifying.

The purpose of the sacrifice of UnYeasted Bread, the result it accomplished, was to prepare the Way to miraculously perfect mortal souls, enabling us to enter Yahowah’s Home. It remains the most marvelous accomplishment of the Miqra’ey.

While this next statement could simply be a continuance of the previous thought, I suspect that it might well represent the other side of the redemptive equation. Considering the unsavory souls he would have encountered in She’owl, including Qorach and Thutmose, he appears to be asking a probing question, one I have contemplated many times. For Yahowah to be fair, for there to be justice and recompense, those who have been harmed must be assured that the souls of the men and women who abused them are held accountable. So, when and how are those who died without embracing the Beryth or answering the Miqra’ey shown that, while life for them is over, their tormentors are being punished? Mercy demands no less.

The reason that I’m proposing this interpretation is that everyone who rises after death knows and appreciates Yahowah. This knowledge has assured these individuals that Firstborn Children and the Promise of the Shabat are the results of Passover and UnYeasted Bread. To know 366Yah is to know one’s fate because He is trustworthy and loving.

This interpretation is advanced by the definition of ‘Abadown. It describes the place where the souls of those who were misled about Yahowah are destroyed, ceasing to exist – but not until after having witnessed God judging and condemning the political and religious actors responsible for confusing them.

“When and how (ha – as an indication that a question is being asked) is he told to recount in writing, communicating accurately (saphar – is his written record conveyed and accounted for (pual imperfect third-person masculine singular)) concerning the grave and the cessation of biological life (ba ha qeber – in the transition from living to dying, after the cessation of mortal life and burial) about Your mercy (chesed ‘atah – Your kindness and compassion, Your unyielding devotion, enduring love, favor, and affection) as a result of Your trustworthiness (‘emuwnah ‘atah – Your unchanging, always steadfast, reliable, and dependable honesty and truth; from ‘aman – to be supportive and loyal, upholding and affirming) about going astray and perishing (ba ha ‘abadown – concerning misled souls which vanish forever, dissipating into nothingness; from ‘abad – to perish, be exterminated, and vanish, to stray and become lost and ‘own – all things pertaining to this subject)?” (Mizmowr / Song / Psalm 88:11)

Saphar is a verb that should not be taken lightly because it speaks of a full and accurate, written accounting of the information which is available to us. It is so rare that someone is motivated to create a detailed assessment of Yahowah’s trustworthy and reliable approach to being merciful in writing that the subject of saphar is masculine singular. This is especially true when it comes to accurately relating what Dowd has accomplished by fulfilling Pesach 367and Matsah on behalf of Bikuwrym and Shabuw’ah so that fewer souls perish.

Yahowah’s love, compassion, and mercy never waver. He is true to His word. But that is both good and bad news. It means that those who have relied upon Him are assured of an eternity with Him. It also means that God will be known for His firmness and unchanging nature here, now, and in ‘abadown | the place where souls cease to exist.

Therefore, those who spent their lives praying to false gods and ignoring the only actual God, rather than listening to Him, will cease to exist. Thankfully for them, the fact that Yahowah is compassionate will keep the victims of politics and religion out of She’owl. So, while ‘abadown is a far cry from Shamaym, it is far better than She’owl.

‘Abadown is not purgatory. It isn’t a halfway house and there is no work-release program or mulligans. Every soul entering ‘Abadown will be processed accordingly once a determination has been made regarding their fate.

Our time to know and choose is now, not after our lives are over. That is why this third question is being asked of those living today. Dowd wants his people to be aware of and capitalize upon what he and his Father have done. He is, therefore, directing their attention to the one who His Father inspired to write the written accounting of these events…

“When and how (ha – as an indication that a question is being asked as to whether) will Yada be made aware and come to understand (yada’ – will Yada come to know, acknowledge, and comprehend the cause and consequence of this realization (nifal imperfect – he finds out and then benefits from the result of knowing forevermore)) Your phenomenal counsel, amazing achievements, wonderful signs, exceptional testimony, and marvelous miracles (pele’ ‘atah – special offerings and distinguishing and uncommon nature) and (wa) Your 368means to being right resulting in vindication (tsadaqah ‘atah – Your justice, truthfulness, and rational means to decide, leading to an acquittal for having been declared correct and innocent) while in the obscurity and darkness (ba ha choshek – in the absence of light and resulting blindness where the truth is concealed and hope grows dim) of the realm (ba ‘erets – in the land) of being oblivious, forgetful, and failing to remember (nashyah – of avoidance, omission, and deprivation)?” (Mizmowr / Song / Psalm 88:12)

Based upon everything Yahowah has conveyed throughout the prophets on how He is going to reveal His testimony to His people as we approach His return, it is apparent that the unaware have been afforded one last opportunity to Yada Yahowah. Specifically, the answer to this question is found in Yasha’yah 14’s portrayal of the Choter. God has gone to great effort to make certain that His people would know about His Son, our Messiah and Savior, while the opportunity remains open to accept their gift.

Humanity has been living in the land of ignorance for a long time. Although recently, political, religious, militant, and conspiratorial rhetoric have become especially shrill – and particularly in Israel which is once again a house divided.

The preponderance of people are unaware of who Yahowah is and are clueless regarding what He achieved by working with His Firstborn Son. And while I have devoted twenty-two years to righting this wrong, the truth remains exceedingly unpopular. And this is in spite of the vociferous and compelling counsel Yahowah, Dowd, and Yasha’yah have provided. Team Yah’s achievements are amazing, the testimony is exceptional, and the enduring love is phenomenal. Embracing what they have said and done leads to our vindication and life everlasting while basking in the light. And the alternative is dire.

369Knowing all of this now, aware that the victory over death was won on Passover, realizing that Yisra’el was exonerated during UnYeasted Bread, and acknowledging the attempt at adoption into Yahowah’s Covenant Family on Firstborn Children, these prophetic statements are especially reassuring.

Never lose sight of the awesome and personal sacrifices our Messiah made during Pesach and Matsah to enable the miracle of Bikuwrym and the enrichment of Shabuw’ah. That is why this prophetic portrait of what Dowd’s nepesh endured is so important.

Making this contrast evident for us, there is a Mashal / Proverb which compares the observant and thoughtful to the faithful. It reads…

“The remembrance and memory (zeker – the recollections and renown) of the vindicated for having been right (tsadyq – of those who are correct, truthful, upright, validated, and perfected) is a blessing (la barakah – is a beneficial gift).

But the reputation (wa shem – but the renowned designation) of the religious (rasha’ – of the errant who are in opposition to the standard, the incorrect, immoral, irrational, and irreverent) is forgotten (raqab – is a fungus and rotten, a parasite prompting decay, a source of decomposition, worm rot (qal imperfect)).

The judgment (leb – the heart, thinking, attitude, and inclinations) of the learned who understand (chakam – of the discerning who are observant and thoughtful, of the knowledgeable and wise) will grasp and accept (laqach – will obtain for themselves, choosing to select (qal imperfect)) the instructive conditions regarding the constituted offering and expectations (mitswah – the authoritative directions and written instructions which comprise the precepts and terms of what has been established; from my – to consider the who, what, why, 370where, when, and how of tsawah – appointing, establishing, and constituting the message, then enjoining it by conveying the instructions and directions regarding what has been commissioned).

But (wa) the lips and speech (saphah – the mouth and language) of the foolish (‘awyl – of simpletons who are ignorant and irrational, of the stubborn and unreceptive, of the genuinely stupid because they are quarrelsome, rejecting evidence and reason) are ruinous (labat – cause them to be thrust aside and cast down).” (Mashal / Word Picture / Proverb 10:7-8)

Sound advice. Better wise than stupid.

Having posed these questions for us to ponder, the nepesh states his position…

“As for me, I am for You (wa ‘any ‘el ‘atah), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).

Being distinguished for my intervention (taphilah my – being set apart and unique for my mediation; from palah – to be distinctly set apart and distinguished through separation, being unique, special, and uncommon), I have cried out to be free (shawa’ – I have pleaded for release from this difficult and dangerous situation which is intensely desperate (piel perfect first-person singular – the request brings the desired result in due time)) in the morning (wa ba ha boqer – at the end of the night and time of darkness, before sunrise, after the devastating and degenerative sacrifice and due consideration), coming to meet You and be received by You (qadam ‘atah – to approach You and be welcomed by You as has been the case in the past and will be so forevermore (piel imperfect energic nun – the object emphatically enjoys the ongoing effect)).” (Mizmowr / Song / Psalm 88:13)

371We should all be announcing: “As for me, I am for You, Yahowah.” It matters not what others believe, I know what and who is right.

Dowd’s sacrifice was now complete. He had done what he set out to achieve. Having intervened in the lives of his people, he was the most distinguished of men. And on the morning of Bikuwrym, he would return to Heaven and be received by his Father. Having endured the brunt of the Miqra’ey he was now living the promise.

His release from She’owl was imminent. Come morning, Father and Son would be celebrating Bikuwrym | Firstborn Children. Mission accomplished.

Should you be checking, you will notice that Hebrew / English dictionaries are wont to render taphilah as “prayer.” But why? The most similar word, the one appearing immediately before it, and the one scribed identically to it, tiphlah, is defined as “wrong, even repulsive, a fool’s folly, something to avoid which is insipid, empty, and hollow.” It is “abhorrent, unsavory, and unseemly.” Tiphlah is derived from taphel | to act stupidly and talk nonsense. It is used to describe communication which is ridiculous because it is contrary to evidence and reason. Those engaged in taphal are foolish, showing that they lack understanding. They are prone to smearing over and whitewashing the truth such that their message is worthless – having no value. And while that is God’s perception of religion and prayer, it’s hardly an endorsement of the institutionalized definition.

The next word following taphilah is tiphletseth, which means “to shudder in horror and live in fear as a result of being terrorized.” That does not work in favor of the “prayer” definition either.

To justify the religious rendering of taphilah, lexicons will say that it is based upon palal | to intervene. And while I support that interpretation, what does intercession have to 372do with prayer? Further, when looking for taphilah’s actionable root, palah is a better fit, sharing three of the four Hebrew letters in common rather than just two of four. And palah addresses things that are near and dear to Yahowah: being distinct, separated, distinguished, set apart, unique, special, and uncommon. It is rendered to make a wonderful difference and to be marvelously set apart. Therefore, in this context, Dowd’s soul was distinguished by having intervened on our behalf.

This realization affirms the primary purpose of this prophetic statement because it describes what occurred on Bikuwrym following Pesach and Matsah. Dowd’s soul was released from She’owl so that it could be reunited with the Spirit and return to Yahowah. As the sun rose on Firstborn Children, God’s Firstborn observed the Miqra’ | Invitation to be Called Out and Meet by doing this very thing.

In this light, qadam | to meet was chosen because Dowd’s nepesh would be fulfilling the Miqra’ | Invitation to Meet. His soul was not being resurrected. He was not returning to reside as a man among men. He was, instead, being miqra’ | called out and welcomed by Yahowah in Shamaym. He is anticipating being received by the One who had dispatched him.

Now that we have reached the dawning of the new day and the arrival of the Miqra’ of Bikuwrym, the nepesh | consciousness of the Son is being welcomed Home by his Father. Their relationship will be as it was in the past and remain so forevermore.

Unfortunately, still groping in the dark and translating an entirely different text, the King James Version renders ‘el as “but unto thee,” shawa’ as “I cried,” ignoring its “request for help,” Yahowah’s name as “O LORD,” boqer and taphilah as “morning” and “prayer” but in the reverse order, and qadam as “prevent thee.” In so doing, they missed the entirety of the prophetic miracle of the soul’s 373return on Bikuwrym following the ordeal of Matsah: “But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.” Say what?

There are many questions presented within the texts of the Towrah, Prophets, and Psalms which are asked strictly for our consideration. In that he was a prophet, Dowd’s nepesh was fully briefed and completely aware of mah | when, why, how, and where he would be dispatched, extended, and received. However, until we comprehend the implications of mah, we cannot benefit from what he accomplished. Hence the many explanations.

That said, it is obvious that the religious were unable to dissuade Dowd’s nepesh | soul from using God’s name…

“Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration), where, when, why, and how (la mah – for what reason) did You foul and then cast off (zanach – did You make odious and then spurn, adding a revolting stench prior to rejecting (qal imperfect)) my soul, my conscious ability to observe and respond (nepesh ‘any – my persona), concealing (satar – veiling and covering) Your presence (paneh ‘atah – Your appearance) from Me (min ‘any – separated and set apart from Me)?” (Mizmowr / Song / Psalm 88:14)

“When” and “where” was during Passover and UnYeasted Bread on Mowryah | Moriah and then into She’owl | Hell. “Why” was to fulfill Pesach and Matsah to enable the promises of eternal life and redemption. “How” was with Dowd’s body as the Lamb and his soul serving to convey our guilt into the place of separation.

Cognizant that his soul had been temporarily removed from his association with Yahowah, slathered with the stench of religion and the odious nature of our guilt, and then dispatched to She’owl to reject these foul things, 374spurning them, Dowd was mah | asking these questions expecting that his people would be able to answer them. It is as if Dowd invented zanach to precisely convey what was occurring during his fulfillment of Matsah.

Unfortunately, the people for whom he had made these sacrifices still don’t know the answers. Most haven’t even pondered the questions. They have remained willfully unreceptive, living in denial of everything Dowd represents and has done for them. Through Judaism, God’s people have voided the benefit of the Messiah’s Passover and UnYeasted Bread fulfillments. His disappointment, his frustration, must be enormous considering how relentlessly his people have been trying to discredit him.

What follows chronicles the most generous gift ever offered and the horrible response of his people. The rebellion against Dowd’s sacrifice is among the most disgraceful episodes in the long history of Judaism – a religion born at this moment to do this very thing…

“I bore and carried away (nasa’ – I removed and accepted (qal perfect)) your terrible and dreadful religious things (‘eymah ‘atah) through the great pains I suffered with my miserable affliction (‘any ‘any – the agony I endured in a completely unpretentious way, devoid of arrogance, hubris, or pride, and was persecuted and pained, suffering great hardship) when breathing the last breath and ready to expire (wa gawa’) for the scattered sheep (min no’ar – for the flock).

So, I am emotionally drained and frustrated, disappointed and perplexed (puwn – I am wrung out and baffled having been annulled and invalidated (qal imperfect first-person singular cohortative) [from 4QPs and used only this once in the Towrah and Naby’]).” (Mizmowr / Song / Psalm 88:15)

The Messiah did this very thing. His soul bore and then carried away the dreadful stench of religion and the odious 375nature of politics. Through his affliction and sacrifice, the black sheep and cantankerous goats of Yisra’el could finally come back into the fold and follow their Shepherd.

But it was not to be, at least not for another two thousand years. And this rejection of his gift to his people is what has left the foremost Son of God emotionally distraught and frustrated, disappointed and perplexed. How could anyone, much less everyone, deny what he had accomplished at great personal cost? The failure of Yisra’el to accept and benefit from his sacrifice has been more painful than the ordeal.

And this is why Yahowah is so sympathetic, grieving on behalf of His Son…

“Over me (‘al ‘any), Your intense grief and sorrow (charown ‘atah – Your fretting, anguish, and angst) was extended during Pesach but has now passed (‘al ‘any ‘abar – is because of Pesach, recognizing that ‘abar is the verb Yahowah uses to explain Passover in the Towrah (qal perfect)). Your dismay and concern (bi’uwth ‘atah – Your apprehension and shock) leave me speechless (tsamath ‘any – silence me).” (Mizmowr / Song / Psalm 88:16)

It was likely the first and last time Dowd was at a loss for words. And so, in this simple statement, we are afforded the insights of a thousand words.

After having fulfilled the two most important events in human history, Dowd is surveying the response of Yahuwdym and Gowym. And he is dismayed by what he sees. Rather than embrace him and gratefully accept his gift, the world discredited its lone Savior.

“They have turned on me and engulf me (sabab ‘any – they encircle and surround me, as they are completely unhinged regarding me (qal perfect)), similar to an inundation of water (ka ha maym – like the flooding 376of the sea), throughout the days (kol ha yowm – all of the time). Together as a community, and at the same time (yachad – in unison, as if they were all alike regarding the birth of a single, solitary individual) as part of their annual cycle, they cut me down and seek to discredit me (naphaq ‘al ‘any – each year they come around to slash away at me (qal perfect)).” (Mizmowr / Song / Psalm 88:17)

To deny the fulfillment of Pesach is to exclude the possibility of life everlasting. To disavow Matsah is to forego redemption. Most do both, initially led astray by Jews who should have known better and then the Christians who were easily beguiled as a result.

In a world approaching eight billion souls, fewer than a thousand appreciate what Yahowah and Dowd have done or what Father and Son are offering. Gentiles have built man’s most popular religion upon their denial of who did what for whom, as well as when, why, where, and how these sacrifices occurred. And his people, after denying Yahowah for a thousand years, have spent the next two thousand negating what Dowd sacrificed for them.

Selah | pause now and reflect upon this, weighing in the balance what has been acquired and rejected. Selah | recognize what has been bought and paid for, waiting to be accepted as a result of knowing what to repudiate.

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