1Yada Yahowah

‘Azab

…Separation

 

1

Kaleb | Totally Judgmental

 

Man’s Best Friend…

Throughout the Towrah and Prophets, Yahowah presents man’s history from creation to virtual elimination. It’s a dramatic and gut-wrenching journey from Beryth to ‘Azab – from relationship to separation. The river of life is serpentine, traveling from dawn to dusk through a twisting medley of raging rapids and clear, peaceful pools of reflection.

Most float down this stream with their eyes closed so that they miss the tour guides along the way. These luminaries are called prophets and they tell us what to expect around the next bend.

In Dowd’s | David’s day, Yisra’el was led through relatively quiet waters as she was restored. Then shortly thereafter, the prophet, Howsha’ revealed that turbulence lurked downstream. Within two centuries, Yisra’el descended into the Valley of Death.

Although Howsha’s name means “He Delivers, Liberates, and Saves,” and is derived from yatsa’, salvation is a participatory endeavor. The beneficiary needs to be observant and act on the directions which are provided.

The Yahuwdym of Howsha’s | Hosea’s day were no more willing to do these things than are those living today, twenty-seven centuries further downstream. In fact, their response to Yahowah was the same as was endured by Moseh during the Yatsa’ | Exodus – something we will 2discover momentarily. And that makes Howsha’s warnings relevant to our world and, especially, to the religious.

To properly set this stage for what Howsha’ will reveal, I’d like to turn back the clock to Dowd’s day because he explains the dilemma God faced relative to His wayward Children. And by listening to the Messiah, we will come to appreciate what could have been, what should have been.

So, let’s turn to the 81^st Mizmowr. Dowd’s Song presents this saga from Yahowah’s perspective, revealing what He intended and explaining why and where His contrarian and antagonistic family went wrong. It begins...

“The approach to the enduring Supervisor and everlasting Leader, the preeminent Conductor (la ha natsach – for the brilliant and perpetual overseer) is played out around the winepress (‘al ha gitiyth) of those who are gathered together and withdrawn (la ‘asaph).

Sing for joy (ranan – of your own accord, shout out melodic lyrics which express a summons and exultation (hifil imperative)) to (la – to approach) God (‘elohym) who strengthens and empowers us (‘oz ‘anachnuw – who is our fortification and our protection).

Provide a clear and audible signal (ruwa’ – choose to make a robust public proclamation about that which is to come, signaling a warning while providing encouragement in concert with Taruw’ah (hifil imperative)) to approach (la – concerning and on behalf of) the God (‘elohym) of Ya’aqob | Reward or Consequence (Ya’aqob – My Stance, I grab the heel, Jacob; from ‘aqab – to receive a benefit or suffer a penalty for circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast; a synonym for Yisra’el).” (Mizmowr / Song / Psalm 81:1)

3The imagery portrayed by the Psalmist speaks of Taruw’ah, when the preeminent and eternal Conductor will withdraw unto Himself the Covenant’s Children who have gathered around the winepress. Having been empowered and enriched by God, we will be singing for joy. All the while here on Earth our clear and audible message has been and will remain: Come now and approach the God of Ya’aqob, the God of Yisra’el, the God of the Beryth, Yahowah.

There is great joy in knowing that we are made immortal, perfected, adopted, enriched and empowered during Pesach, Matsah, Bikuwrym, and Shabuw’ah so that we can “ruwa’ – provide a clear and loud signal” on Taruw’ah as Yahowah’s troubadours, signaling the way Home via Kipurym | Reconciliations which leads to Sukah | Camping Out with God.

“Lift up (nasa’ – choose to raise up and bring forth, carrying (qal imperative)) a song (zimrah – lyrics sung to a melody and accompanied by instrumental music), and (wa) produce and extend (nathan – choose to offer, give, bestow, and dedicate (qal imperative)) a tambourine (toph – play a small drum or timbrel, beating a percussion instrument held in one hand and struck with the other), a pleasant-sounding and beautiful (na’ym – an acceptable and favorable, lovely) stringed instrument such as a lyre (kinowr – strummed and plucked like a guitar without the strut), along with (‘im) a harp (nebel). (Mizmowr / Psalm 81:2)

Blow a horn (taqa’ – sound a trumpet) during (ba) the renewed moon (ha chodesh – the beginning of the month when light is being restored on the moon; from chadash – to renew and to restore), a showphar (showphar – ram’s-horn trumpet) during (ba) the full moon (ha kese’ – the time when the entire surface of the moon is covered in light, the place of honor during which Pesach, Matsah, Bikuwrym, and Sukah are celebrated) for (la) the day 4(yowm – the time) of our Festival Feast (chag ‘anachnuw – gathering at our party and celebration, most especially, Chag Matsah and Chag Sukah).” (Mizmowr / Psalm 81:3)

We are being asked, of our own volition, to lift up our voices in song to God. The instruments conveying the melody are a tambourine, a pleasant-sounding lyre, which is played similarly to a guitar, and a harp.

Then at the initial sighting of renewing light on the surface of the moon, especially at the start of the first and seventh months of the Hebrew calendar, God has asked us to blow a horn, sounding a trumpet so that everyone within listening distance knows that, in ‘Abyb, Chag Matsah will commence in 14 days, beginning with Pesach. And in the seventh month, the trumpet announces Taruw’ah on the first day, leading to Kipurym on the 10^th and Chag Sukah on the 15^th of the month. Recognizing that there is a full moon between the 14^th and 15^th days, we are to announce the arrival of Chag Matsah and Chag Sukah using the Showphar.

Four of Yahowah’s seven Festival Feasts occur on full moons. These include the combined spring celebration of Passover (celebrated on the 13^th night of the first month which is the beginning of the 14^th day), UnYeasted Bread (beginning with Pesach and continuing for the next seven days), and Firstborn Children (commencing on the 15^th evening of the first month which is the beginning of the 16^th day). Shelters, which is an eight-day celebration beginning on the 15^th day of the 7^th month (which starts as the sun sets on the 14^th day), gives us the opportunity to camp out with Yahowah under a full moon.

A lunar cycle is 29.5 days and recognizing that the new month begins with the first sign of expanding light on the moon’s surface, these four Festival Feasts are perfectly timed to correspond to basking in our Heavenly Father’s light day and night.

5Shabuw’ah | Seven Shabats is typically observed while 30% of the moon’s surface is reflecting the sun’s light because it is celebrated 50 days from the full moon of Matsah | UnYeasted Bread, or 1.7 times the 29.5-day moon cycle. This is also the case with Yowm Kipurym | the Day of Reconciliations, where we consistently find 70% of the moon’s surface reflecting the sun’s light on the 10^th day of the seventh month.

It is only Taruw’ah that stands apart. Trumpets is always observed on the first day of a “chodesh – renewing moon.” And that means that our “ruwa’ – robust, clear, and loud public proclamation consisting of a warning and joyous message” on how to approach God is conveyed to a world living in darkness because we are inviting them to come into the light – God’s light. The realization that there is a tiny sliver glowing upon the moon’s surface on this day may also represent just how few people are part of the Covenant.

What follows is particularly insightful. It affirms much of what we came to conclude in previous volumes. The Miqra’ey | Invitations to be Called Out and Meet with God are not only prescriptions for living; they serve as the means to resolve the issues that would otherwise separate us from Yahowah...

“Indeed (ky – as a sign to whom you belong and to affirm the validity of this message), this is a clearly communicated written prescription for living (choq – this is an inscribed instruction of what one should do to be cut into the relationship) for (la) Yisra’el (Yisra’el – Individuals who Engage and Endure with God).

This is (huw’) the way to exercise good judgment regarding the means to justly resolve disputes (mishpat – the best, most informed, and rational way to decide after evaluation of all the implications; from mah – to contemplate and assess shaphat – judgment and decision-6making) to approach (la) the God (‘elohym) of Ya’aqob | Reward or Consequence (Ya’aqob – My Stance, I grab the heel, Jacob; from ‘aqab – to receive a benefit or suffer a penalty for circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast, a synonym for Yisra’el).” (Mizmowr / Psalm 81:4)

There is only one way to God – following the path provided by the Mow’ed Miqra’ey | the Eternal Witness and Restoring Testimony of the Invitations to be Called Out and Meet during these Chag | Feasts. As such, there is only one doorway to eternal life, a singular portal open to extend our lives – and it is opened during the Celebration of Passover. The means to redemption, to having all disputes justly resolved – occurs during the Feast of UnYeasted Bread.

The beneficiaries of what Dowd has done for us during Pesach and Matsah are adopted into the Covenant Family on Bikuwrym | Firstborn Children. Immortal, perfected, and adopted, we then grow, being enriched and empowered, emancipated and enlightened, during Shabuw’ah | the Promise of Seven. On this path, the Covenant’s Children are equipped to serve as troubadours on Taruw’ah | Trumpets, calling out to warn and encourage those lost in the darkness of mankind’s religious and political institutions.

Those born of Ya’aqob who heed our warning and who avail themselves of God’s redemptive message and His Son’s gift are restored into the Covenant relationship with Yahowah during Kipurym | Reconciliations. As a result, we can all approach God on Sukah | Shelters and camp out with our Heavenly Father for all eternity, beginning with a return to Gan ‘Eden for 1,000 years here on Earth.

That is the message being conveyed here. That is Yah’s prescription for living. This is the means that Father 7and Son have provided to resolve every dispute and reconcile the relationship. Sing a joyous song, indeed.

“It is an enduring and restoring witness providing everlasting testimony (‘eduwth – it is an eternal provision of a renewing principle; from ‘ed and ‘ad – eternal witness and restoring testimony) to understand by making the connections needed to comprehend (byn – to thoughtfully evaluate the relationships between these things and come to realize the intended meaning and purpose [from 4QPs vs. ba | with in the MT]) Yahowseph | Yahowah Increases (Yahowseph – Yahowah continually joins together; from Yahow and yasaph – to constantly add and continually increase, always augmenting).

He was placed and preserved (sym huw’ – He set him and kept him safe), then (ba) he was withdrawn (yatsa’ huw’ – He removed him) over (‘al) the land (‘erets) of the Crucibles of Religious and Political Oppression (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty where slaves are confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp).

I had heard (shama’ – I had listened to (qal imperfect)) speech (saphah – lips giving voice to language) I did not recognize (lo’ yada’ – I was unfamiliar with, did not know, or acknowledge). (Mizmowr / Psalm 81:5)

So, I removed (suwr – I took away (hifil perfect)) the burden of forced labor from his shoulders (min sebel shekem huw’ – a load from his back). His hands (kaph huw’ – his palms) were set free (‘abar – were removed, serving as a reference to Passover at the beginning of the Exodus) from the baskets carrying those loads within the caldron (min duwd).” (Mizmowr / Psalm 81:6)

8The purpose of Yahowah’s ‘eduwth | enduring witness and restoring testimony is for us to understand what God is offering and expects in return. His word does not change. It endures forever. And its purpose is to restore our relationship.

Here it has been provided so that we might byn | make the connections to appreciate how Yahowseph’s life and experience within Mitsraym help us understand the Mow’ed Miqra’ey. As the eldest son of Ya’aqob and Rachel, Yahowseph was beloved. But his brothers, acting as they would throughout the millennia, betrayed him – selling him into slavery – not unlike the effect of Judaism upon the brethren today.

However, as would be the case with Moseh, Yahowseph was protected, rising to a position of influence within Pharaoh’s house. Then after living a long and productive life, he was reunited with his father. Thereafter, in the Yatsa’ | Exodus, Yahowseph’s bones were withdrawn and carried back to the Promised Land. During the ensuing 360 years, Yahowseph’s extended family, the other descendants of Ya’aqob, were enslaved. It was during this time that Yahowah heard lips He did not recognize because they were now estranged from Him. And yet, in the end, God would intervene, removing this burden from the people, and freeing them from the cauldrons of oppression. In the process of securing their release, Yahowah initiated the Miqra’ey, beginning with Pesach and Matsah.

“In trouble (ba ha sarah – in distress and anguish, in the midst of very unfavorable circumstances and adversity), you called out (qara’ – you issued a summons and offered an invitation), and (wa) I rescued and withdrew you (chalats ‘atah – I removed and delivered you while equipping and preparing you, invigorating you). I responded and answered you (‘anah ‘atah – I replied to you) within a veiled covering (ba sether – by way of 9concealment) and with a thunderous shout (ra’am – with a loudly spoken declaration).

I discovered your nature and assessed your merit (bachan ‘atah – I discovered who you actually are) at (‘al) the waters of (maym) Marybah | Contentious Complaining (Marybah – the place of strife and dispute, of quarreling and provocation, commonly transliterated Meribah).

Pause now and reflect, weighing this in the balance and then consider what was acquired and then rejected (selah).” (Mizmowr / Song / Psalm 81:7)

As will be the case in year 6000 Yah (2033 CE), the sarah | troubling circumstances will become so dire that some among the remnant of Yisra’el will call out to Yahowah again at long last. As He had nearly 3,500 years ago, He will respond by rescuing them. However this time, His presence will not be veiled, and His voice will be more melodious than thunderous.

Then, as was the case during the previous Yatsa’ | Exodus, Yahowah will examine His people. And only those who pass His test will prevail. Fortunately, God’s assessment is open book, and He has already provided every ‘anah | answer. Moreover, if you have read An Introduction to God and Yada Yahowah to this point, rest assured, you’ll pass with flying colors.

Yahowah had done what He had promised, but sadly, the Children of Yisra’el rather than being grateful became antagonistic. They turned on Moseh, their liberator. Rather than trusting Yahowah, they complained and said that they had been brought out of Mitsraym to die of thirst. And while God provided ample water to satisfy them, the Yisra’elites had exposed the underbelly of their disagreeable nature. It is a test the Chosen People fail to this day. Nevertheless…

10“‘Listen, My people (shama’ ‘am ‘any – hear Me family), because I want to testify to restore and sustain you (wa ‘uwd ba ‘atah – it is My will to help you, My desire to relieve and aid you, holding you up, returning you by surrounding you, bearing witness to and through you (hifil imperfect cohortative)).

Yisra’el (Yisra’el – Individuals who Struggle and Contend with God and those who Engage and Endure with the Almighty), if only (‘im – on the condition that) you would have listened to Me (shama’ la ‘any – consistently hear what I have to say (qal imperfect)), (Mizmowr / Song / Psalm 81:8) there would not exist (lo’ hayah) among you (ba – or in you) a strange or foreign, illegitimate and different (zar – another), god (‘el).

And you would not make pronouncements on behalf of or bow down to (wa lo’ chawah la – you would not say anything that would cause anyone to venerate or worship) a foreign god (‘el nekar – to approach a pagan or alien deity). (Mizmowr / Psalm 81:9)

I Am (‘anky) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence), your God (‘elohym ‘atah), the One who lifted you up (ha ‘alah ‘atah – the One who carried you away (hifil participle)) from (min) the realm (‘erets) of the religious and political oppressors (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty where slaves are confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp).

Choose to joyfully open (rahab – of your own initiative, happily widen and enlarge) your mouth (peh ‘atah) and I will fill it with satisfying proclamations (wa male’ huw’).’” (Mizmowr / Psalm 81:10)

11To pass Yahowah’s test, we must listen to Him. God wants to explain the means to restore and sustain us, as both are consistent with His will. But for that to happen, we must hear His testimony. Our willingness to do as Yahowah is requesting determines how Yisra’el is defined as it pertains to us.

Clearly, Yahowah is anti-religious. If you are preaching about, praying to, bowing down before, or worshiping a religious god, then it is certain that you are unknown to the one real God. This is a hard and fast rule, from which there are no exceptions and no salvation. This universal prohibition against religion and religious deities is affirmed throughout the first three statements Yahowah etched in stone.

Being religious forestalls any chance of eternal life and precludes entry into Heaven. The very institutions mankind has developed over the ages to control the masses by promising eternal life and heavenly rewards are the most universally damning and deadly. Driving this point home, the lone prerequisite of the Covenant is to walk away from national, religious, cultural, and familial influences, distancing oneself from this confusing babel.

God not only has just one name – Yahowah – His initial goal is to liberate us, freeing us from the controlling and subversive effects of religion and government. By liberating His children from Mitsraym, God reinforced this overriding principle.

When we listen to Yahowah something marvelous happens. His words fill our mouths. We speak for Him by sharing His enduring witness and restoring testimony. However, the Children of Yisra’el ignored this advice. They have long preferred to walk in their own counsel.

“‘But (wa) My people (‘am ‘any – My family) have not listened (lo’ shama’) to the sound of My voice (la qowl ‘any). And (wa) Yisra’el (Yisra’el – individuals who 12strive against and contend with God) has been unwilling to accept Me (lo’ ‘abah la ‘any – were not receptive and did not agree). (Mizmowr / Psalm 81:11)

And so (wa), I let them go away (shalach huw’ – I set them free, releasing them, sending them away (piel imperfect)) in their stubbornness and recalcitrance, the unyielding resistance of their adversarial attitude (ba sharyruwth leb hem – with their unwillingness to change the hardness of their hearts which makes them argumentative and confrontational).

They continually walk (halak – they consistently go about their lives (qal imperfect)) in their own counsel, customs, and traditions (ba mowe’tsah hem – with their own devices, plans, and principles, their advice, deliberations, and purposes).’” (Mizmowr / Psalm 81:12)

Jews stopped listening to Yahowah three millennia ago. And while that is inexcusable, until quite recently, gowym have never listened to Him. Even today, on the cusp of the final awakening, fewer than one in a million people hear God’s voice.

While that is our option, and there is no penalty for failing to avail oneself of Yahowah’s guidance, this becomes a problem when the religious mislead millions by claiming otherwise. For example, there is a myth that Jews are “Torah-observant,” when they universally prefer their Talmud, a book comprised of rabbinical arguments. Pretending to be pious and devoted to their G-d, the Haredim are among the most anti-Semitic and belligerent toward Yahowah. And God knows it, which is why He has turned the tables on them by using halak – a derivation of which was corrupted by rabbis to depict Halakhah | Jewish Law.

Overwhelmingly, Jews prefer their counsel, traditions, customs, and religion to God’s voice. And that must 13change if there are to be more than a few score of Yahuwdym capitalizing upon Kipurym.

If you are bothered by the realization that I am focusing on Jews, then you are missing the point to such an extent you should not be reading this book. My job, and the purpose of Taruw’ah, is to elaborate on what the prophets revealed so that God’s people are aware of the implications. The references have been to Yisra’el and Ya’aqob, which are synonymous, and Yahowseph, the patriarch’s beloved son. Moreover, when Yahowah speaks of ‘am ‘any, which means “My people,” He is almost always addressing Yisra’el.

There is a reason God is picking on Yisra’elites. He has invested in them. He formed His Covenant with them, and then He rescued them. He revealed Himself to them and spoke to them in their language, offering His Towrah to them. He sent His Son to fulfill His promises to them within Yisra’el, made His home in Yisra’el, and is returning to Yisra’el.

As irritating and adversarial as Yahuwdym have been toward Yahowah, God made a promise to ‘Abraham to bring His descendants home, and He will keep it. Therefore, He will continue to chastise Judaism until a remnant of Jews divorce themselves from it to reconcile with Him. Therefore, once again…

“‘If only (luw – Oh, if it only could have been different, I wish it had not been this way) My people (‘am ‘any – My family) had listened to Me (shama’ la ‘any – had heard Me).

Yisra’el (Yisra’el – Individuals who either Engage and Endure with God or Contend with God), in My ways (ba derek ‘any – in My path), you would have walked (halak). (Mizmowr / Psalm 81:13)

14Then (ka – accordingly) I would have consistently subdued (kana’ – I would have continually humbled and silenced (hifil imperfect)) their insignificant adversaries (ma’at ‘oyeb hem – their few and trivial enemies), habitually turning My hand against (shuwb yad ‘any ‘al – using My influence to turn away (hifil imperfect)) their troubles and foes (wa ‘al tsar hem).’” (Mizmowr / Psalm 81:14)

It did not have to be this way. This was not what Yah had intended. But as a result of their collective religious, political, and cultural rebellion, Yisra’el’s adversaries would have their way with God’s people. Yahuwdym would become the most despised and oppressed people in human history. If only they had listened.

Yahowah, however, did not punish His people. He just abandoned them. He left them to fend for themselves, something they weren’t very good at doing – not that gowym have been any better. The greater man’s influence, the larger the nation, government, or religious institution grows, the more powerful civilizations become, and the more atrocities they perpetrate.

In the same way, Yahowah isn’t punishing the world we live in today by afflicting it with deadly pandemics and severe weather, engulfing it in oceans of debt, or besieging it with an onslaught of terrorism and senseless wars, He’s just ignoring the religious, political, conspiratorial, preoccupied, and comatose.

By contrast, and while few and far between, those who look to God, who listen to Him, and who reach up to Him will find Yah reaching down and out to them with an open, supportive, and welcoming hand. Yah is ever ready to grasp hold of you, lift you up, lead, sustain, and protect you. Those who oppose Him, however, will either find the back of His hand pushing them away in rebuke, or they may notice that He has withdrawn His hand altogether.

15While this Divine rebuke is directed at Jews and Judaism, keep in mind that they are no better or worse than Christians, Muslims, Hindus, Conspiratorialists, Communists, or Progressives. But that’s God’s point, because they are without excuse. Everything I have translated over the past twenty-two years was given to them, through them, and in their language long ago. God not only chose them to be an example, but He equipped them to be a good one.

This known from the mouth of God, nevertheless when someone exposes the descendants of Ya’aqob and the politics of the nation of Israel, or condemns their religion, Judaism, even when the criticism is predicated upon a pronouncement Yahowah has made regarding them, Jews respond by slandering the voice of reason. The ad hominem attack devolves into name-calling, labeling even the most accurate and reasoned appeal anti-Semitic.

It happened on June 1^st, 2022, in Israel. Likud MK (Knesset Member) and former Finance Minister, Yisrael Katz, demeaned the current Finance Minister, MK Avigdor Liberman, accusing the Israeli statesman “of being like the greatest antisemites in history.” Evidently, on the Likud Wall of Shame, we would find Avigdor Liberman’s picture next to the likes of Pharaoh, Shalmaneser, Nebuchadnezzar, Pompey, Herod, Tiberius, Gessius Florus, Claudius, Pontius Pilate, Paul (along with Matthew, Mark, and Luke), Nero, Vespasian, Titus, Hadrian, Caligula, Constantine, Muhammad, Martin Luther, Pope Pius XII, and Hitler.

His crime wasn’t persecuting Jews, indoctrinating them, forcing them to live in ghettos, controlling them and robbing them of their possessions and lives, telling them to wear distinguishing clothing and six-pointed stars, or even demonstrating racial prejudice by keeping them from becoming productive members of society. Those, after all, are the crimes rabbis commit against their own. 16No…“What Liberman is doing, when he threatens to cut the meat of the haredi budget, is singling out the haredi public as a victim. Previously he said that whoever is not loyal to the state will not have citizenship; now he says that whoever is not loyal to the government will have their budgets cut,” said MK Katz during an interview on Reshet Bet Radio. Evidently, a “victim” is someone who receives less money than they were previously given for doing nothing.

To be fair, those whom MK Liberman wanted to deprive of citizenship were Islamic terrorists who were calling for the elimination of Israel and the death of Jews. And it’s worth noting that the current government was formed in direct opposition to Benjamin Netanyahu’s propensity to bribe the Haredi political parties to support his coalition. Therefore, Likud MK Katz’ argument was deliberately disingenuous – something he shares with the Haredim he bribes to secure power.

MK Liberman recognized that it is immoral and counterproductive to force the Israeli citizens who work to support their families, who actively defend the country, and who are not religious to pay those who demand to be subsidized for being nothing but religious. The Haredim are simply parasites, antagonizing God while sucking the life out of Israel. But at least to their credit, they are dressed for their own funeral – in black mourning suits.

Knowing as we do that Haredi Judaism is an affront to God and man, the current Knesset Finance Minister said, “Most of the money goes to kollels (yeshivas which are ultra-orthodox religious schools for married men), where people ‘study religion’ from age 29 until pension. They come in the morning and eat a sandwich, drink coffee, talk politics, and then open a few books. There is no reason to fund them.” And for that, Likud MK and former Finance Minister, Yisrael Katz, labeled the current Finance 17Minister, MK Avigdor Liberman, “like the greatest antisemites in history.”

When we compare what Liberman said about religious Jews to what Yahowah has proclaimed here and elsewhere throughout the prophets, those who agree with God will likely receive the same mindless drivel as a retort from the Likud / Haredi pairing. The irony is that, by doing so, the religious and political are slandering Yahowah, claiming that the God whose shem | name they vehemently oppose is anti-Semitic | against the name too because He is intolerant of them.

Kosher Jews have become so pigheaded that they are blind to their own yeast. Clearly, obviously, irrefutably, the most anti-Semitic people in the world are rabbis and their flock of black sheep – the Haredim.

“Those who demonstrably shun and slight, who are averse to and disdain, thereby actively causing others to deny (sane’ – those who dislike, showing enmity toward, who detest the mention of, who oppose and do not appreciate, showing malice by prompting others to reject or ignore (piel participle – those who actively bring about and cause the trivialization and denial of)) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) will be considered worthless and will be rejected by Him (kachash la huw’ – they will be perceived as insignificant, diminished and disappointed, denied and estranged, for having dealt falsely regarding Him, then disavowed as deceitful, having feigned their relationship, they will cower and cringe for having been disingenuous and misleading (piel imperfect – they will have consistently brought about their own and ongoing demise)).

And the way they experience time will continue to exist that way (wa hayah ‘eth hem – their time, therefore, will remain like that (qal imperfect)) forevermore 18throughout eternity (la ‘owlam).” (Mizmowr / Psalm 81:15)

There has been fair warning given to the religious – which is more than the rabbis have offered those they have deceived and fleeced. However, those for whom this determination was intended remain deaf to it.

The reason Judaism is the most anti-Semitic institution on Earth is that it is the most responsible for shunning and slighting Yahowah’s name, making it the most anti-shem. The Haredi deny and disavow God’s testimony, ignore His prophets, disdain His Covenant, have altered His Invitations, and have rejected His authority.

For having shown such sane’ | enmity toward the Almighty, and discarding Him to accommodate their religion, religious Jews will be considered kachash | so worthless they will be kachash | shunned and slighted, discarded and tossed away like yesterday’s trash.

For the crime of having encouraged their brethren to disavow Yahowah’s name, severing their relationship with God, the rabbis will spend eternity separated from Yahowah. For having feigned their relationship with God, for an eternity of time, rabbis will cower and cringe in She’owl. Venerated by Jews here on Earth, they will be rejected by God forevermore.

The message is that religion is not a victimless crime. Those who promote it will be held accountable. Those who sought for others to bow down before them, to cower in their presence, will receive their due. They will be compensated in kind.

Oh, what could have been; what should have been! If only Yisra’el had listened to Yahowah.



19Should you be wondering what transpired surrounding the “waters of Meribah” which precipitated Yahowah disinheriting Yisra’el based upon their attitude toward Him, let’s turn to the story in Bamidbar / In the Wilderness / Numbers 20. That discussion begins...

“And the entire community (wa kol ha ‘edah – everything associated with the enduring witness and restoring testimony) of the Children of Yisra’el (beny Yisra’el – the Offspring of those who either Engage and Endure with God or Struggle and Strive against the Almighty) came to (bow’ – arrived at) the Desert (midbar – lifeless wasteland where the Word is questioned) of Sin (Tsin – a thorn or barb which is used to prick, prod, or goad) in the first and foremost (ba ha ri’shown) month (chodesh – time of renewal [in ‘Abyb around Pesach]).

And the people (wa ha ‘am – and the extended family) dwelt (yashab – stayed and lived, settling down) in Qadesh (Qadesh – to be set apart and separated), where Mirym (wa sham Mirym – it was there that rebellion and bitterness) died (muwth – perished) and was buried (wa qabar sham).” (Bamidbar / In the Wilderness / Numbers 20:1)

There are lessons in “Tsin – Sin” because a tsin is a thorn, like the one Paul said was in his side when he admitted to being demon-possessed and controlled by Satan in his second letter to the Corinthians. It is also a goad, or prod used to control dumb animals, and that is a problem because Paul cited the most famous line from Dionysus during his conversion experience on the road to Damascus, saying, “It is difficult to kick against the goad.” The line suggests that in a society drenched in religious lore very few people have the wisdom and courage to oppose popular traditions and walk along a different path.

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

Then the people (wa ha ‘am) quarreled in opposition, ridiculing and mocking, while being contentious (ryb – they were hostile, insulting, accusing, and taunting (qal imperfect)) toward (‘im – with and to) Moseh (Mosheh – one who draws out; from mashah – to draw out).

They protested and said (wa ‘amar la ‘amar), ‘If only (wa luw – why not and what would have been the difference if) we had perished (gawa’ – we expired) along with the death (ba gawa’ – breathing our last and ceasing to live) of our brothers (‘ach ‘anachnuw – our relatives and compatriots) in the presence of (la paneh – approaching the very face of) Yahowah (Yahowah – written as directed by His towrah – teaching).’” (Bamidbar / Numbers 20:3)

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

21But it is actually worse than this because the Yisra’elites were still harboring animosity against Yahowah, blaming God for truncating the lives of those He had liberated. Rather than accept responsibility for having spit in God’s face, for doing the single worst thing anyone could have done at this moment – being religious – they would have preferred to have suffered the fate of those Yahowah exposed and condemned. Moreover, they were identifying with and longing for their ‘ach | brethren, not Yahowah. Their preference was to be with their religious brothers instead of God.

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

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

And once again, this is something we witness in Judaism, where the absurd claim is made that their religious text – the Talmud – was conveyed by G-d at the very time He was eliminating those who were religious for the crime of being religious. Please ponder the implications of Yisra’elites preferring to die with their brethren than live with God. And then think about why there is no means to 22eternal life in Heaven in Judaism. They would prefer to die with their religious kin.

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

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

They did not know the answer then, and they don’t know it now. Worse, then as now, they would prefer to complain and die surrounded by others who think like them than live with God. They were as oblivious to the purpose of the Covenant on that day as they are on this day. Indeed, the story of the Waters of Marybah is prophetic of Judaism as it was and remains.

“And for what purpose (wa la mah) did you withdraw us in such a grandiose manner (‘alah ‘anachnuw – did you make this sacrifice, lift us up and exalt us (hifil perfect)) from (min – out of) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where the people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted and shut up in the likes of a concentration camp by those showing great hostility) to come with us (la bow’ ‘eth ‘anachnuw) to this horrible, 23good-for-nothing place (‘el ha maqowm ha ra’ – to this miserable, harmful, troubling, and all-around bad site, this worthless, noxious, and disagreeable location)?

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

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

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

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

24While it is a small detail in the midst of a larger story, before they began to act up, the Children of Yisra’el were “‘edah – an enduring witness to the restoring testimony.” But now they had become “qahal – a conditional community and mob.” That is quite a demotion.

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

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

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

But that is the last thing God wants because, when we fall on our faces, it inverts everything the Covenant represents. After all, as our Father, it’s God’s job to lift us up. Moreover, it is hard to be observant when we are 25looking in the wrong direction. So, this was not starting off well – and it was about to get worse. Even Moseh wasn’t listening.

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

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

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

Yahowah provided Moseh and ‘Aharown with clear and specific directions. Words matter. They were asked to speak to the rocky crag and then it would deliver as instructed. Moreover, since it was from a sela’ that Yahowah first appeared to Moseh, the message is also that 26we should respond to Yahowah in kind, using words, rather than lash out at Him.

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

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

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

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

Therefore (wa), Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration) said (‘amar – communicated) to (‘el) Moseh (Mosheh – One 27who Withdraws) and to (wa ‘el) ‘Aharown (‘Aharown – the Alternative and Enlightened Freewill), ‘Because (ya’an – since and for the express reason, based upon this account that) you did not place your trust in Me and you were not trustworthy (lo’ ‘aman ba ‘any – you did not validate or affirm the enduring veracity of My assurance, you did not depend or rely upon Me, and you were not supportive or affirming of Me, neither supportive nor reliable this time in upholding what I had avowed (hifil perfect)) for the purpose of demonstrating that I am unique, special, set apart, and very different (la qadash ‘any – to distinguish and separate Me from that which is normal, common, and pervasive) before (la) the eyes (‘ayn – the sight and understanding, the perspective and vantage point, the observation and witness) of the Children of Yisra’el (beny Yisra’el – children who either struggle or engage with God), therefore, the correct approach is that (la ken) you will not bring (lo’ bow’ ‘eth – you will not arrive and be included, entering along with) this contingent community (ha qahal ha zeth – this moblike assembly, crowd and horde) into (‘el) the land (ha ‘erets) which, to show the way to the benefits of the relationship (‘asher – which to live the most satisfying life), I gave to them (nathan la hem – I offered to them, appointed for them, and placed before them (qal perfect)).’ (Bamidbar / Numbers 20:12)

These are (hem) the Maym Marybah | the Waters of Contention (maym marybah – the waters of provocation and quarreling, conflict and strife, and of willful rejection and deliberate betrayal; from mah – to question and ponder the implications of ryb – contentious words, quarreling and complaining, of controversy and disputes) where (‘asher – to show their way) Beny Yisra’el | the children who are contentious and quarrelsome with God (beny Yisra’el – the descendants who strive against and are in conflict with the Almighty) were contentious with and taunted, disputed and opposed, quarreled against and 28deliberately accused (ryb ‘eth – were cantankerous and argumentative, combative and antagonistic, petulant and mocking, creating controversies and complaints, finding fault with (qal perfect)), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence).

And through them (wa ba hem), He demonstrated that He was different (qadash – He showed that He was set apart, distinct, uncommon and, thus, unlike them).” (Bamidbar / In the Wilderness / Numbers 20:13)

What do you suppose is the lesson Yahowah is teaching us through this illustration? Is it, as so many have claimed, proof that the God of the Towrah must be obeyed, that He is quick to judge and condemn based upon a single, seemingly minor, offense? Sure, He asked Moseh to speak to the stone rather than strike it, but why then the insistence on taking the staff? Why did the rock produce water and quench everyone’s thirst under these circumstances? Why were those who were dismissive of God and opposed to Him allowed into the Promised Land and only Moseh – the greatest of the prophets – precluded?

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

The answers are mirrored in the Waters of Marybah which served as a reflecting pool – one designed by God to reveal what the Yisra’elites had become and would remain. Yahowah recognized that there was no reason to speak to His people because they were not listening to Him anyway – 29like the Jews today playing religious dress-up with their fancy weasel hats. There was no merit in reasoning with them because they were anything but reasonable – like their religious descendants. And there was no reason to judge them because they had already done this to themselves. The Waters of Marybah is a story of unwitting self-assessment and self-disclosure leading to self-determination.

As for the hero of this story, Moseh, like so many of the exceptional individuals along life’s way whom Yahowah has chosen to work alongside, was a good man, albeit not a perfect one. Sure, after some 40 years of succeeding with God, doing what would otherwise have been impossible, and while still in mourning over his sister’s death, he had an embarrassing moment. He should have stood up to the angry mob and not retreated to the Tent of the Witness. He ought not to have been so stressed out that he fell on his face. Of course, he should have listened and done as Yahowah instructed. And even then, there was no reason to question whether or not the rocky crag would deliver as promised.

For these missteps along the way, Yahowah told the one person who normally listened and then did as He requested that he should have trusted Him to provide what the people needed. After all, without a weapon at their disposal, they had seen Yahowah defeat the mightiest military the world had yet known.

But let’s be clear: Moseh was not being punished but, instead, rewarded. He was being retired after having accomplished the most difficult job in the world as well as it could be done. Yahowah would give him the ultimate tour of the Promised Land – flying him over its full expanse. And then He took him to Heaven. His time of herding bickering bozos was over.

30On a related note, the religious try to pray their difficulties and disappointments away, unaware that we are often defined by the way we confront life’s challenges. After all, if life were always easy, there would be no incentive to trust Yah and we would be deprived of men like Moseh. Turning a negative into a positive can hone our character and increase our confidence. Each time we prevail, we learn what we are capable of overcoming and achieving – especially when we know and trust Yahowah.

We are all given occasion to test the waters, to sink or swim, to be dismissive or responsible, to be part of the problem or advance the solution. And so, each time an obstacle appears in our path, we have a Marybah moment.

Recognize that, after rescuing them and guiding them, walking with and protecting His children every step of the way, even offering them His Towrah and reaffirming their place in His Covenant, the Yisra’elites did the worst thing imaginable. They not only turned on God and provoked Him, questioning His motives and ability, but they publicly stated that they would have preferred being with their religious brethren. Given the option, they would rather die with the religious than live in a relationship with Yahowah.

And yet, in spite of committing the most egregious offense against Yahowah, He continued to lead them into the Promised Land. However, as we shall soon see, not everyone would be included. Most, in fact, had already excluded themselves.

One of the many ways that Yahowah demonstrated that He is different is that He addressed Moseh but not the others. He continued to teach the one man who consistently listened to Him while ignoring everyone else. The one closest to the truth would grow in understanding while those furthest from it would recede from God.

When we project Yahowah’s approach on this day to our day, we find Him ignoring the clamoring of thousands 31of rabbis and millions of ignorant Haredim to focus His attention and to share His guidance with the lone individual most devoted to learning. And as was the case with Moseh, he would also be the most opposed to the religion and culture of God’s people.

Yahowah recognized that this generation of Yisra’elites, like the one a few millennia ago, is a lost cause. There was and remains no way to teach them or redeem them. But He had made a promise and He was committed to honoring it. That is yet another thing that makes God different from Yisra’el – as they reneged on every promise they had made to Yahowah.

To appreciate the lessons of Marybah | Meribah, context is vital. Six and seven chapters prior to this, in Bamidbar / Numbers 13 and 14, we discover that only two individuals out of the generation that had been liberated from Mitsraym would enter and remain within Yisra’el – these being Yahowsha’ and Kaleb.

To set the scene, Yahowah had asked Moseh to “shalach – send out” individuals to “tuwr – explore” the Land (not “spies” as most English Bibles errantly read). He requested that one “nasyi’ – leader” depart from each “mateh – tribe” of Yisra’el. Recognizing that mateh also means “staff,” we have our answer: the mateh in Moseh’s hand was to be a reminder of what had occurred forty days after these less-than-intrepid explorers returned.

The name of each Yisra’elite leader is listed by tribal affiliation beginning in Bamidbar 13:4 and running through the 16^th verse, wherein Moseh selects Yahowsha’ ben Nuwn. Therein we find that Kaleb would represent Yahuwdah | Beloved of Yah. His name means “All Heart” and thus describes a man who is “Universally Judgmental.”

After walking around and exploring the Land for 40 days, all but two of these men were shuddering in their 32sandals. They reported that the Land was as advertised, flowing with milk and honey, b…u…t…

“Nevertheless, this notwithstanding, indeed negating all of this (‘epesh), however (ky), the people (ha ‘am) are very strong, superpowerful, and vicious (‘az). Those who dwell in the land (ha yashab ba ha ‘erets) have fortified cities with impregnable and inaccessible walls (wa ha ‘iyr batsuwr) that are ginormous, exceedingly large, numerous, and high (gadowl ma’od). And besides, in addition to all of this (wa gam), we saw there (ra’ah sham) the descendants born unto (yalyd) the ‘Anaq | those who wear necklaces (ha ‘Anaq).” (Bamidbar / Numbers 13:28)

Lions and tigers and bears, oh my! But at least there are some answers in these pathetic depictions. Since 11 of the 13 leaders were weasels, it explains the shtreimel headwear now worn by Hasidic Jews. Toto had more courage than the lot of them.

And speaking of dogs (keleb is the Hebrew word for man’s best friend)…

“Then (wa) Kaleb | the Dog who was All Heart and Completely Judgmental (Kaleb) stilled and silenced (hasah) the people (‘eth ha ‘am) before Moseh (‘el Mosheh). He said (wa ‘amar), ‘Let’s arise and leap at this opportunity, let’s get up and get going (wa ‘alah ‘alah), and inherit what we’ve been given (yarash ‘eth hy’). It is for certain that we are capable and will succeed, so let’s be confident and prevail through understanding (ky yakol yakol la hy’).’” (Bamidbar / Numbers 13:30)

I like his name, his attitude, his courage, and his speech. If only there were a handful of Kalebs standing up against the prevailing tide in Yisra’el today. But alas, his declaration fell on deaf ears and hardened hearts.

33As we consider what preceded the meltdown at Marybah, it would behoove today’s Yisra’elites to ponder Yahowah’s assessment of these ingrates, the dunderheads and cowards He had herded through the wilderness only to see their attitude get so mired in the religious and cultural gutter that they were now vomiting upon themselves. And as it turns out, no one likes a crybaby, including God…

“The entire assemblage of what should have been eternal witnesses (wa kol ha ‘edah) rose up and were carried away (nasa’), offering up their voices (nathan ‘eth qowl hem) by crying, wailing and weeping (wa bakah) as a people (ha ‘am) throughout the night and in the darkness (ba ha laylah ha huw’). (Bamidbar / Numbers 14:1)

And everyone among the Children of Yisra’el (wa kol beny Yisra’el) grumbled and complained, howling against and blaming (luwn ‘al) Moseh and ‘Aharown | the One who Draws Out and the Alternative (Mosheh wa ‘al ‘Aharown).

The entire community served as witnesses (wa kol ha ‘edah) when they said to them (wa ‘amar ‘el hem), ‘If only we had died (luw muwth) in the land of the religious and political oppressors (ba ‘erets Mitsraym – within the realm of despots and tyrants, in the cauldrons of military and economic confinement, while subjected to the coercive cruelty of slavery, deprived of freedom by national and political persecution, in a place akin to a concentration camp). Or if only (‘ow luw) we had died (muwth) in this wilderness while questioning the word (‘ow ba ha midbar ha zeh). (Bamidbar / Numbers 14:2)

Why (wa la mah) did Yahowah bring us (Yahowah bow’ ‘eth ‘anachnuw) to this land (‘el ha ‘erets ha zo’th) so that we would fall by the sword (la naphal ba ha chereb)? Our women (‘ishah ‘anachnuw) and our little 34children (wa tap ‘anachnuw) will be preyed upon and plundered (la baz).

Wouldn’t it be better (ha lo’ towb) for us to go back (la ‘anachnuw shuwb) to the Crucibles of Political and Religious Oppression (Mitsraym – to the cauldrons of military, economic, conspiratorial, societal, and governmental persecution and subjugation; plural of matsowr – to be considered inferior and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed)?’” (Bamidbar / Numbers 14:3)

The only thing more debilitating and detrimental to a soul than a bad attitude is one that is defeatist and pervasive among people. And there is a name for such widespread plagues: religion.

We are discovering that freedom is not for everyone and that life is not always worth living. When a nation’s judgment is compromised by societal delusions, lives no longer matter. The souls of these people had become worthless – a value they had placed upon themselves.

Israel was declaring in one voice that they would prefer to die with their brethren, poisoned by religion, oppressed by politics, and devalued by the resulting culture than live in an emancipating and enriching, empowering and enlightening, relationship with God. And nothing has changed.

With this self-assessment, we see why Yahowah asked a gowy to share His message with His people. And we are learning why the preponderance of Jews will die of self-inflicted wounds as they collectively choose a fate similar to the conditions endured in Mitsraym during the Time of Ya’aqob’s Troubles. Between now and then, confronted with minor inconveniences, they are simply not going to listen. After all, God’s presentation of what occurred at this point in the Yatsa’ | Exodus, when Jews collectively chose 35death over life, rejecting the ultimate opportunity because their preference was to die as religious slaves, has been available to them for over three millennia. And yet, it has had no influence upon them.

There are other insights here worthy of our consideration. First, the majority of people, and thus the religious and political, are almost always wrong. Second, Yahowah would prefer an uplifting and intelligent, confident and emboldened, relationship with one of us, with Kaleb for example – rather than many. Inclusion in the Covenant has always been quality over quantity. And that is why Yahowah was upfront with us on the first Tablet He etched in stone, letting us know that His mercy and favoritism would be limited to thousands among billions – or one in a million. And third, since God is consistent, this choice between religion and relationship, between the culture of man and the Covenant, bondage or liberty, death or life, is ours and ours alone.

Moving on, Yisra’elites would play this same card again in a losing hand when they chose Sha’uwl over Yahowah, man’s way over God’s way…

“And they said to one another as brethren (wa ‘amar ‘iysh ‘el ‘ach), ‘We want to choose and appoint (nathan) a higher and better ruler, a foremost leader (ro’sh), because we want to return (shuwb) to the religious and political oppressors (Mitsraym – to the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty whereas slaves we were confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp).’” (Bamidbar / Numbers 14:4)

Today among religious Jews, rabbis are esteemed well above God. These awful men are respected, venerated, 36cited, and followed when Yahowah is disavowed, disrespected, ignored, and bypassed.

As is the case with so much of what Yahowah teaches, this story is not only prophetic, recognizing that Yisra’elites have continued to choose religious oppression over Yahowah to this day, it is also one to which Jews remain oblivious. God’s depiction of what occurred between these two insurrections was a mirror, reflecting the heart, mind, and soul of those poisoned by Judaism.

Alas, Moseh and ‘Aharown were at the end of their rope. Like others Yahowah would deploy, there was only so much they could endure.

“Then Moseh and ‘Aharown fell (wa naphal) on their faces (‘al paneh hem) before (la paneh) the entire contingent community, this horde and mob (qahal), the swarming herd of wannabe witnesses (‘edah) of the Children of Yisra’el (beny Yisra’el).” (Bamidbar / Numbers 14:5)

This miserable mob of misfits had pushed the great Liberator and Prophet beyond what he could endure. He was ready for his retirement.

I suspect, at least as it pertains to my personal experience, that Yahowah has been overwhelmingly supportive and has protected me from such abusive rhetoric and attitudes, because we are running out of time and there isn’t another Yahowsha’ prepared to take over. So, He doesn’t want me to wear down or give up – although I’m pretty sure that, so long as I have my health and the means to continue, He realizes that I am going to see this through to its conclusion.

With only 10 years left before His return on Yowm Kipurym in year 6000 Yah, for there to be a meaningful reunion, Yahowah wants these translations and interpretations to continue uninterrupted. There just isn’t a 37viable alternative. And I suspect that this is why I find myself living on a remote Caribbean island far away from the distractions which could otherwise divert my attention. After 22 years, I am eager to rise with the sun to explore His words, ever ready to share the insights He sets before me each new day.

“So Yahowshuwa’ ben Nuwn | Yahowah Saves the Children who Endure Forever (Yahowshuwa’ ben Nuwn) and Kaleb ben Yaphuneh | He is Wholeheartedly Judgmental as a Child in the Presence (wa Kaleb ben Yaphuneh), out of the ones who had explored (min ha tuwr) the Land (‘eth ha ‘erets), tore their clothes as a sign of cutting ties and disassociating from the insulting behavior and disparaging words (qara’ beged hem). (Bamidbar / Numbers 14:6)

They challenged the entire assemblage (wa ‘amar ‘el kol ‘edah) of the Children of Yisra’el (beny Yisra’el), saying (la ‘amar), ‘We passed through (‘abar) the Land (ha ‘erets) which has been provided as a benefit of the relationship (‘asher). We have explored and investigated it, carefully reconnoitering and surveying everything associated with it (ba hy’ la tuwr ‘eth hy’).

The Land (ha ‘erets) is very, very good, exceedingly pleasant and especially desirable, enormously productive and beneficial, even stunningly beautiful (towb me’od me’od). (Bamidbar / Numbers 14:7)

If (‘im) Yahowah (YaHoWaH) wants to be with us, prefers us, and is willing to be around us (chaphets ba ‘anachnuw), then He will come with us and bring us into this Land (wa bow’ ‘eth ‘anachnuw ‘el ha ‘erets ha zo’th) and give it to us (wa nathan hy’ la ‘anachnuw).

It is a Land (‘erets hy’) which, as a benefit of the relationship (‘asher), flows with a great abundance (zuwb) of milk and honey (chalab wa dabash). (Bamidbar / Numbers 14:8)

38That notwithstanding and let us be perfectly clear regarding this point (‘ak), do not rebel religiously against or politically oppose, acting in a revolting manner against (‘al marad) Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration).

Also (wa), you (‘atem) should not respect, admire, or fear (‘al yare’) anything associated with the people (‘eth ‘am) of the Land (ha ‘erets) should they attack and fight against us (lacham ‘anachnuw).

Their shadow, as well as their protection (tsel hem), will be removed (suwr) from them (min ‘al hem) because (wa) Yahowah (Yahowah – written as directed by His towrah – teaching) is with us (‘eth ‘anachnuw).

Neither respect nor fear them (‘al yare’ hem).’” (Bamidbar / Numbers 14:9)

It was another inspiring speech. Yahowsha’ and Kaleb knew why they were there and what they could achieve. They realized and acknowledged what Yahowah was offering and expecting in return.

However, they realized, as we must today, that the truth about God is exceedingly unpopular. The religious and political, and therefore the preponderance of people, were and continue to be misled to the extent that their beliefs are the antithesis of what Yahowah intends for us.

On this day when even Moseh and ‘Aharown were mute, Yahowsha’ and Kaleb were outnumbered by as much as a million to two. And so, it continues to be – those who stand with God, who speak for Yahowah, convey a message that is contrary to almost everyone else.

The question that I’m asked by the likes of those opposing Yahowsha’ and Kaleb on this day, “How is it possible that you can be right about God and everyone else 39be wrong?” has been answered. It has always been that way. And all one has to do to ascertain whether Yahowsha’ and Kaleb were correct as opposed to all of those listening to them is to compare their words and responses to the words and responses of our God.

But alas, that is not what the religious and political naysayers do in such situations. The gang mentality of being part of the larger group causes almost everyone to assume that the majority of people are right and that the contrarian voices must be silenced – even if such individuals are citing Yahowah’s message.

Just as these two intrepid individuals had explored the Promised Land, we have thoroughly investigated the Word of God – Yahowah’s Towrah, Naby’, wa Mizmowr. And we have found it to be towb me’od me’od | very, very good, exceedingly pleasant and especially desirable, enormously productive and beneficial, even stunningly beautiful. And it was written because Yahowah chaphets ba ‘anachnuw | wants to be with us. It is His desire to bow’ ‘eth ‘anachnuw | bring us home to a place zuwb chalab wa dabash | flowing with milk and honey and to nathan hy’ la ‘anachnuw | give it to us. It is why He created the universe, conceived life, provided the Towrah, and extended this offer to be part of His Covenant Family.

As for milk, it is a mother’s nectar, the life-sustaining connection between a parent and their child. Honey is also indicative of living a sweet and long life. Only honey, among the foods we find palatable, appears to endure forever.

This ‘ak | notwithstanding – and let me be perfectly clear because this is vitally important – no matter what you decide about following Yahowsha’, Kaleb, or me to meet Yahowah in the Promised Land, ‘al marad | do not rebel religiously against or politically oppose, acting in a revolting manner against Yahowah. That is not fair to Him, 40and it is stupid for you. And by the same token, do not lash out against those with the courage and compassion to speak for Him.

As for the overtly political and religious, ‘atem ‘al yare’ ‘eth ‘am | you should not respect, admire, or fear anything associated with such people. Soon, even tsel hem | their shadows will be suwr | removed because Yahowah ‘eth ‘anachnuw | is with us ‘al hem | not them.

Throughout the ages, unable to muster a reasonable retort, the religious and political have relied on logical fallacies when confronted with the truth. A favorite is the ad hominem attack – demeaning the messenger rather than debating their message.

“So then (wa), everyone (kol) who was part of the community witnessing against themselves (ha ‘edah), said (‘amar), ‘Let’s stone them, executing them by hurling large rocks at them (la ragam ‘eth hem ba ha ‘eben)!’

However (wa), the glorious presence (kabowd) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) appeared within the Tent (ra’ah ba ‘ohel) of the Eternal Witness to the Restoring Meetings (Mow’ed – of the continuing testimony regarding the scheduled appointments, occurring during regularly scheduled and specific times to gather together and celebrate the agreement; from mow – this pertains to and ‘ed – eternal witness, everlasting testimony, and enduring evidence) in opposition toward (‘el) all of the Children of Yisra’el (kol beny Yisra’el). (Bamidbar / Numbers 14:10)

And Yahowah (wa Yahowah) asked, saying to (‘amar ‘el) Moseh (‘el Mosheh), ‘For how long and for what reason (‘ad ‘an) will these people (ha ‘am ha zeh) 41reject and despise Me, treating Me with utter contempt and complete disrespect (na’ats ‘any)?

How long and for what reason (wa ‘ad ‘an) will they not trust Me and rely upon Me (wa lo’ ‘aman ba ‘any), especially with all of the signs, the symbols, the examples and illustrations, these many accounts and distinguishing and open communications (ba kol ha ‘owth) which, to reveal the way to receive the benefits of the relationship (‘asher), I have accomplished, acting upon while engaging in their midst (‘asah ba qereb huw’)?’” (Bamidbar / Numbers 14:11)

You will notice that Yahowah did not suggest that the people were rejecting Yahowsha’, Kaleb, or Moseh, the men speaking for Him, but, instead, asked why and for how long they would continue to despise and spurn Him. This is the same message Yahowah communicated to Shamuw’el when the Children of Yisra’el chose to be led by Sha’uwl rather than be guided by Yahowah through His Shaphat and Naby’. He told Shamuw’el that they were rejecting Him, not the man speaking for Him. That discussion in 1^st Shamuw’el 8, which is followed by Yahowah’s bold warnings regarding the consequence of human governance, is among the most poignant in the Prophets.

The religious have done far more than simply replace Yahowah and His beloved Son with gods of their making, disrespecting Him by substituting figments of mankind’s imagination in His place. The religious actually na’ats | hate Yahowah. Explain to a Christian that there was no Jesus, no Christ, no basis for Christianity or a Church, no dead god on a stick much less an Easter resurrection because Yahowah, alone, is God and His Towrah remains true, and watch how they respond. Tell a Muslim that Allah cannot be God since Yahowah is God’s only name, but then step back before they try to kill you.

42This is a vital insight, one missed by the religious. They will routinely claim their god’s support in condemning those who actually cite God, believing that they are doing a service to their god by defending their faith against God. It also means that if you are not being attacked by the religious, you probably are not conveying Yahowah’s testimony as intended. And also, the corollary is true, such that we ought not be daunted by being the one in a million, the lone individual standing up for God in the midst of a lost political, conspiratorial, and religious world.

Yahowah is unconstrained by time, so He knew that Jews would continue to treat Him with contempt right up to His return. Further, He knew why, because the Yisra’elites were condemning themselves with every word. The people openly stated that they preferred being controlled to being free, death to life, and religion to a relationship with God. This remains true with most people today, especially the Haredim.

Therefore, Yahowah was posing these questions hoping that we would find them and seek to answer them. The lives of 15 million Jews and 8 billion others depend on knowing the answers to how long and for what reason do so many people, and especially these people, Israelites, reject Yahowah? For how long and for what reason do they treat God with such disrespect? Why doesn’t everyone trust Him, particularly considering all He has done to reveal Himself to us and to serve us?

Should you think that this is an unfair question because the religious worship God and do not revile Him, then you have not been listening to Yahowah. With the lone exception of some exceedingly misguided and disingenuous racists parading around under the guise of Black Hebrew Israelites, every religious person on Earth has rejected Yahowah’s name. They have all rejected His Towrah, preferring their Talmud, Zohar, New Testament, or Quran. The very fact that they are religious means that 43they have rejected Yahowah, His Towrah, His Miqra’ey, and His Beryth. And considering how much He has shared with us, all He has done for us, and the extent He has gone to prove that we can trust Him, to not do so is insulting. It is also stupid, but that’s another story.

Even having done this for 22 years, I’m overwhelmed by what Yahowah says next. If it were not for how we came to this point in our study, and how the 81^st Mizmowr is being used to introduce Howsha’s prophetic revelations, leading us in turn to the Waters of Marybah, I would be reluctant to share it with you. But we were brought to this place for a reason.

In our journey through the Towrah, Naby’, wa Mizmowr, we have grappled with the realization that those who should have been in love with Yahowah have turned a deaf ear toward Him. Christians and Muslims claim they “worship the same god” when they too are not just ignorant of Him but dismissive and demeaning toward Him. And so Yahowah, with no one through whom to communicate, was left to work with a lone gowy – one that He was so certain of that He announced His solution to the Jewish problem 3,500 years ago.

As for the Jews, they would receive what they were doing…

“‘I will lash out at them and incapacitate them, defeat and destroy them (nakah huw’ – I will cause them to be stricken and afflicted (hifil imperfect energic nun jussive paragogic nun – emphatically and continually, by responding to their ongoing choices, cause them to be smitten)), with this plague of words (ba ha deber – with this infectious pandemic spread through the spoken and written word).

I will disinherit them (wa yarash hem – I will dispossess them for a very long time, disgorging them as if they were vomit, driving them away so that they are 44destitute, impoverished, and displaced, even replaced to some extent and for some time (hifil imperfect energic nun paragogic nun)).

Then (wa), in conjunction with you (‘eth ‘atah – in association with you [Moseh], and consistent with you), I will act and engage to work with (‘asah – I will do what needs to be done to make (qal imperfect)) a gowy | non-Yisra’elite (la gowy – someone who is unrelated, someone from a different race and place) who will be more empowered and capable (wa ‘atsuwm – who will accomplish vastly more and be greater; from ‘etsem – who will have a backbone and be much more essential) than they (min huw’).’” (Bamidbar / Numbers 14:12)

Recognizing that these words were spoken by God to Moseh circa 1440 BCE, some 3,460 years ago, Yahowah honored yet another promise He made to His people. Jews were disposed and displaced for a much longer time than any people who have survived to assess their history. And it was all because they were plagued by their own words. They chose their fate, and Yahowah complied with their wishes. They were incapacitated by Judaism in all of its forms as the religion has metastasized over the centuries.

The heirs to the Covenant were disinherited because they disrespected the Father. While it was their decision to treat God with such utter contempt, and to tell Him that they would prefer to be a slave and die apart from Him than live with Him, it is, well, stupid – so inappropriate that it causes us to pause and reflect upon just how dangerous and debilitating, destructive and deadly, the plague of religion is to a human soul.

With Jews having done this to themselves, retreating from the doorway to Heaven so that they could return to Hell, and for continuing to do so for thousands of years, Yahowah would find and empower a single gowy to outperform and outproduce them all. And while this may 45sound like hyperbole for God to suggest that one gowy will become more capable and thus more accomplished and essential than the Yisra’elites, there are some considerations that help explain His evaluation.

The gowy is being compared to people who have said that they would prefer to be controlled and abused, to disregard God and reject everything He has done for them. Rather than consider Yahowah’s words, the Yisra’elites would rather attack and kill His witnesses. So, being much more capable than a throng of idiots and ingrates is saying a lot by saying a little. Moreover, to claim that this one man will be more accomplished where it matters most than almost every Jew from Moseh to the madness and mayhem that is political and religious Israel today isn’t much of a leap.

Having engaged to do everything that was required to make this possible and building upon what He had already revealed through Moseh, Yahowah would produce a sign worth His people noticing and a message worth reading, while the vast religious lore of Jews should not even be found on the bottom of bird cages.

Yahowah had put a plan in place to reconcile His relationship with His unappreciative and unappealing people while they were being unappreciative and unappealing. And He announced what He was going to do by publishing it in the most widely read book ever written. Are you listening?

As for those who were trying God and tempting fate, they would be rejected and spurned, disrespected and despised, for having chosen their brethren over Yahowah, servitude over liberty, religion over relationship, and a contemptuous attitude over an appealing approach. The emergence of Judaism would come at an unfathomable cost – one so high Jews seem incapable of perceiving it.

46“‘Indeed (ky), every one of these individuals (kol ha ‘iyshym) who have witnessed (ha ra’ah) My substantive presence (kabowd ‘any) along with My signs, the symbols, examples, and illustrations of Mine (ba kol ha ‘owth) which, to reveal the way to receive the benefits of the relationship (‘asher), I have accomplished, acting upon while engaging within (‘asah ba) the Crucibles of Political and Religious Oppression (Mitsraym) as well as in the wilderness (wa ba ha midbar) and, yet, are continually trying, testing, and tempting Me (nasah ‘eth ‘any), these ten occurrences (zeh ‘eser pa’am), and have not listened (wa lo’ shama’) to My voice (ba qowl ‘any), (Bamidbar / Numbers 14:22) even if they see (‘im ra’ah) the Land (‘eth ha ‘erets) which (‘asher) I promised and pledged (shaba’) to their fathers (la ‘ab hem), since all of them disrespected and despised Me, rejected and spurned Me, treating Me with contempt (wa kol na’ats ‘any), they will not experience it (lo’ ra’ah hy’). (Bamidbar / Numbers 14:23)

However (wa), My associate, coworker, and servant (‘ebed ‘any), Kaleb | the Dog who is All Heart and Totally Judgmental (Kaleb), because (‘eqeb) he has (hayah) a different Spirit (ruwach ‘acher) within him (‘im huw’) and has wholeheartedly and without reservation followed Me right to the very end (male’ ‘achar ‘any), I will bring him (wa bow’ huw’) into the Land (‘el ha ‘erets) which, to show the way to get the most enjoyment out of life (‘asher), he arrived there and entered (bow’ sham).

And so (wa), his descendants, those who are rooted and grow based upon what he has sown (zera’ huw’), will inherit it (yarash hy’).’” (Bamidbar / Numbers 14:24)

Yahowah has explained the consequence of mankind’s greatest foes – religion and politics – the only human institutions to infect and plague everyone within the society. God was not chastising individual sin, like 47coveting the neighbor’s ass, telling a fib, stealing someone’s lamb, or even threatening to bury Moseh in a pile of stones. To the exclusion of only four people out of hundreds of thousands, they were all complicit – and the target of their disdain was singular: God. As such, not only were the Yisra’elites establishing the basis of their religion, and recognizing their shared ethnicity, we are reading about the emergence of Judaism.

This assessment is irrefutable in this context and based upon their repeated and unequivocal declarations. Moreover, the rabbis concur, claiming that their religious arguments, their Oral Law which became the Babylonian Talmud, was composed at this time and place. So, with everyone in agreement, that the Children of Yisra’el were explaining the basis of Judaism, considering the consequence, choosing to be religious today is relatively stupid.

Yahowah is fair. He gave His people what they wanted. They would be controlled and abused by the worst mankind could muster. They would fend for their own, choose their own leaders, and listen to themselves rather than God. And for having chosen this approach to Yahowah and to life, Jews would become the most demeaned and degraded people in recorded history. It is the path they collectively chose – and continue to choose to this day. And with every word, and there have been billions of them, they have further estranged themselves from the God whose name they despise.

Fortunately, Yahowah prefers quality over quantity. He was pleased to go forward with one good man – His associate, coworker, and servant, Kaleb | the Dog who was Totally Judgmental.

He was the lone individual willing to trust and rely on Yahowah. He was the only person to stand up against the religion and attitude of his people. If Kaleb did so today, 48Jews would dispatch him as an anti-Semite. But let’s be clear that the man who exposed and condemned the religion, politics, culture, and conspiracy of the people is the one man Yahowah embraced – the man He invited into His home.

The Spirit within Kaleb was ‘acher | different because he was inspired and guided by Yahowah, meaning that he enjoyed the company of the Ruwach Qodesh | Set-Apart Spirit. Therefore, the Spirit within him was distinct from those influencing his brethren, not God. And that’s sobering, because according to God the spirit of Judaism is adversarial and is, therefore, demonic. And yes, I realize that this assessment would play into the hands of anti-Semites if it were not for the fact that they are of the same spirit.

Kaleb | the Always Judgmental may represent what we have striven to become. Male’ ‘achar ‘any | as we approach the last days, we will wholeheartedly, and without reservation, follow our God right to the very end. In so doing, we expect to lead an observant remnant of Yahuwdym into the Promised Land. The message Kaleb zera’ | has sown has taken root within our hearts. His words and resulting relationship with Yahowah are now producing the very descendants who are becoming heirs to the Covenant and inheriting all God has to offer.

When we understand the past, we can often predict the future. So, let’s consider where we began to better appreciate where we are headed. Kaleb | Being Completely Judgmental stands in contrast to Yisra’el | Striving and Contending Against God.

Sadly, the Chosen People would thank Yahowah for rescuing them by becoming contentious…

“‘When in trouble in the midst of very unfavorable circumstances and adversity (ba ha sarah), you called out (qara’), and (wa) I rescued and withdrew you 49(chalats ‘atah). I responded and answered you (‘anah ‘atah) within a veiled covering (ba sether) and with a thunderous spoken declaration (ra’am).

Thereafter, I discovered your nature and assessed your merit, becoming appraised about who you actually are (bachan ‘atah) at (‘al) the waters of (maym) Marybah | Contentious Complaining (Marybah).

Pause now and reflect, weighing this in the balance and then consider what was acquired and then rejected (selah). (Mizmowr 81:7)

Listen, My people (shama’ ‘am ‘any), because I want to testify to restore and sustain you, helping you by bearing witness to and through you (wa ‘uwd ba ‘atah).

Yisra’el (Yisra’el), if only (‘im) you would listen to Me (shama’ la ‘any), (Mizmowr 81:8) there would not exist (lo’ hayah) among you (ba) a strange or foreign, illegitimate and different (zar), god (‘el).

And you would not make pronouncements on behalf of or bow down to, causing through your statements the worship (wa lo’ chawah la) of a foreign god (‘el nekar). (Mizmowr 81:9)

I Am (‘anky) Yahowah (Yahowah), your God (‘elohym ‘atah), the One who lifted you up and carried you away (ha ‘alah ‘atah) from (min) the realm (‘erets) of the religious and political oppressors, of the despots and tyrants within the cauldrons of military and economic subjugation (Mitsraym). So, choose to joyfully open (rahab) your mouth (peh ‘atah) and I will fill it with satisfying proclamations (wa male’ huw’). (Mizmowr 81:10)

But My people (‘am ‘any) have not listened (lo’ shama’) to the sound of My voice (la qowl ‘any). And (wa) Yisra’elites (Yisra’el) have been unwilling to accept Me 50– they are neither agreeable nor receptive toward Me (lo’ ‘abah la ‘any). (Mizmowr 81:11)

And so (wa), I let them go away, setting them free, releasing them for a very long time (shalach huw’) in their stubbornness and recalcitrance, the unyielding resistance of their adversarial attitude (ba sharyruwth leb hem). They literally and continually walk (halak) in their own counsel, in their customs and traditions (ba mowe’tsah hem). (Mizmowr / Psalm 81:12)

If only (luw) My people (‘am ‘any) had listened to Me (shama’ la ‘any – had heard Me). Yisra’el (Yisra’el), in My ways (ba derek ‘any), you would have walked (halak). (Mizmowr / Psalm 81:13)

Then (ka) I would have consistently subdued (kana’) their insignificant adversaries and trifling enemies (ma’at ‘oyeb hem), habitually turning My hand against (shuwb yad ‘any ‘al) their troubles and foes (wa ‘al tsar hem). (Mizmowr / Psalm 81:14)

But those who demonstrably shun and slight, who are averse to and disdain, thereby actively causing others to deny (sane’) Yahowah (YaHoWaH) will be considered worthless and will be rejected by Him, they will be perceived as insignificant, diminished and disappointed, denied and estranged, for having dealt falsely regarding Him (kachash la huw’).

And the way they are currently experiencing time will continue to exist that way (wa hayah ‘eth hem) forevermore throughout eternity (la ‘owlam).’” (Mizmowr / Song / Psalm 81:15)

These are must-read lyrics. They are poignant and instructive, indicting and uplifting. This Song, in conjunction with the Towrah, serves as a referendum between the kinds of religions men conceive – particularly 51Judaism – and the Covenant relationship Yahowah intended.

These insights have been available to God’s people for thirty centuries, and yet, in all of that time, I suspect that there isn’t a single descendant of Ya’aqob who has sought to apply the vital lessons contained within these words. Hopefully, our efforts here today will open some eyes and stir some souls. If you are among them, please listen to Yah.

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