Lion of Judah
Yada Yahowah

1Yada Yahowah

Qatsyr

…Harvests

 

1

Shabuw’ah | Seven Sevens

 

Enriched & Empowered

The fourth Miqra’ | Invitation to be Called Out and Meet is known by many names: Shabuw’ah, the Feast of Weeks, Seven Sevens, and the Promise of the Shabat. It is a time of enrichment, of empowerment and enlightenment. It is integral to Bikuwrym | Firstborn Children just as Matsah overarches Pesach.

Also called Yowmym Chamishym | Fifty Days, this is the only Miqra’ which appears to stand alone, apart from God’s pattern of three Spring and three Fall Festivals – although that is actually misleading. Seven Shabats is not only observed seven weeks after Firstborn Children, and is presented in conjunction with it, the two Miqra’ey are irrevocably linked. Shabuw’ah does not exist without Bikuwrym. And there is no reason for Firstborn Children without the benefits the Promise of Seven provides. Further, in the here and now, the purpose of the Feast of Weeks is to equip us to be effective during Taruw’ah | Trumpets.

Clueless, Christians have renamed it “Pentecost,” discarding God’s Hebrew nomenclature. And then, moronically, they claim that it denotes the “birth of their Church.” They remain ignorant of what occurred during the ensuing 1500 years between the Feast’s inception and the first “Christians,” as well as to the fact that God does not have a “Church” and is not a “Christian.”

2Orthodox Jews write Shabuw’ah as “Shavuot,” as if there were a “v” in the language. And then rabbis claim that it marks the time that their Oral Law was given to the elders. That, of course, is a rather odd proposition considering that their Talmud was comprised of rabbinical arguments first written 1400 to 2000 years thereafter.

There are, however, two implications found in the Hasidic proposition worth acknowledging. While not overtly stated, it is likely that Yahowah began reciting His Towrah | Guidance to Moseh on Mount Choreb following the Yatsa’ | Exodus during Shabuw’ah | the Promise of Seven. Therefore, they may have had the right timing, just the wrong book.

Second, the rabbinical position on Shavuot is that “the Torah mandates the seven-week Counting of the Omer, beginning on the second day of Passover, to be immediately followed by Shavuot.” And while that is consistent with our study of Yahowah’s Towrah | Instructions relative to the timing, it is telling that religious Jews disdain the Miqra’ of Matsah to such an extent, they do not even acknowledge its existence. Moreover, they similarly disavow Bikuwrym.

And let’s be clear: according to God, Pesach is part of Chag Matsah, not the other way around. But, I understand the religious hesitation, since by acknowledging Matsah they would be admitting that Yahowah wants to purge His children of religion – including theirs.

The rabbinical lack of affinity for Chag Shabuw’ah is evident in the fact that it is the only Feast for which they have not ordained any specific laws. They observe it, by doing what Yahowah never requests, with additional prayers. To this they add making kiddush – a blessing over wine for sanctification. They read a piyyut | poem, the favorite of which is Adon Olam | Eternal Lord – an ode to ha Satan. They also refer to this liturgy as the “Master of 3the World” and “Sovereign of the Universe.” This little ditty dates to sometime between the 11th and 14th centuries CE in Spain. Sadly, there is no mention of Yahowah in the religious prose. Also, the rabbinic “Master” has “no second, is without division or ally.” This too is strange considering all Yahowah has said with regard to the Mala’kah’s | Spiritual Counselor’s contribution throughout the Miqra’ey, His insistence that these days are Qodesh | Set Apart, epitomizing division, and that He is forever allied with His son, messiah, and king, Dowd – and to the degree possible: Yisra’el.

To these Shavuot rituals, rabbis encourage consuming dairy products, with blintzes being their favorite. They cite portions of the book of Ruth while decorating their homes and synagogues with greenery, commemorating the role ‘Astarte and Ba’al play in their religion. Then with the aroma of cut evergreens punctuating the air, the devout read their treasured Talmud, Mishneh, or Zohar through the night – a custom which only became popular with the introduction of coffee throughout the Ottoman Empire.

To make matters worse, the Hasidic observe the yahrzeit of Baal Shem Tov – which is particularly un-Towrah-like. Baal Shem Tov | the Lord of the Good Name was a Jewish mystic from Poland. He invented Hasidic / Ultra-Orthodox Judaism in the 18th century. In honor of this dubious distinction, it is the death of Rabbi Israel ben Eliezer that they are commemorating.

This misguided mystic is the reason religious Jews remain mired in time, unable to progress or be productive. He can ultimately be blamed for turning two centuries of Jews away from Yahowah, for their pathetic mourning clothes, black hats, and especially their round Spodiks (Polish for ‘saucer’) comprised of fur from a weasel’s tail. But enough of such religious foolishness.

As has been our pattern, we will contemplate how 4Yahowah defined this Miqra’, consider how it should be observed, and then investigate how it was fulfilled. Along the way, we will consider the reasons behind Yahowah’s choice of title: Shabuw’ah | Seven Weeks.

Opening the book transcribed by Moseh to the heart of the Towrah | Teaching, to Qara’ | Called Out, we pick up our reading in conjunction with the presentation of the Firstborn Children with Yahowah saying:

“Then you should take this written communication into account (wa saphar / sepher – you should engage in a census to quantify what has been recorded in writing, focusing on the written content of the book so that you can proclaim and explain (qal perfect)) on your behalf (la ‘atem) as the means to (min – for the purpose of) contemplate the consequence of wavering or delaying (machorath – pondering the implications of being left behind by hesitating and waiting, or perhaps even considering what comes next (feminine of machor based upon the th suffix); from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the Shabat (ha shabat – the seventh day or during the week, the time to observe the promise and celebrate what has been accomplished).

From the day (min yowm) that you arrive (bow’ ‘atah – that you come, return, and bring to be included) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah – on the move and ready to be elevated) of the perfected (tamym – of those held completely blameless and innocent, who have become totally unblemished and perfect, unimpaired and no longer liable, demonstrating an accord with the truth and showing integrity), there will be (hayah – there exist) seven weeks (sheba’ shabatowt – seven shabat observances, i.e. 49 days).” (Qara’ / Called Out / Leviticus 23:15)

5The timing was important, as it is throughout the Towrah. God asked us to accurately count seven weeks from the day after the Shabat observance of UnYeasted Bread. This would place the timing 49 days after the wave offering during Firstborn Children.

Not any day would do. We are not authorized to change the timing of God’s Feast to another of our own choosing. Yahowah has established a Mow’ed | Eternal Witness to an Annual Appointment. The occasion of this Chag | Feast is based upon a very well-defined, repetitive pattern. Even if He does not expect much from us, there is always a reason for His precision.

Seven Shabats from the day after the special Shabat observance of Matsah represents fifty days. This annual pattern of seven sevens plus one is repeated in Yahowah’s presentation of the redemptive year of Yah’s Lamb, called a “Yowbel” by God, but errantly known as a “Jubilee.” Every fifty years, according to Yahowah’s Yowbel instructions, all debts are to be forgiven and all captives are to be freed. Even the Land is returned so that it can be shared among the family. This is not a coincidence in purpose or with regard to the timing but is, instead, further evidence of Yah’s plan.

As we shall soon discover, Seven Sevens exists to emphasize all of the truths inherent in the Shabat – which is why the word appears twice in the opening stanza. This is a time to celebrate what Yahowah has promised and accomplished on our behalf. Inherent in the timing is the ever-present pattern, of man, symbolized by six, in addition to God, who is one, revealing that Yahowah’s intent is for us to be together.

Along these lines, Shabuw’ah provides a perspective from which to view the stage upon which the most significant fulfillments of God’s plan are unfurled. Seven sevens plus one is central to God’s provision and His 6timing. Everything pertinent to our reconciliation not only occurs in Yowbel years (also defined as increments of seven sevens plus one), but specifically on intervals of forty (commemorating the completion of a time of testing) Yowbel – i.e., every 2,000 years.

For example, forty Yowbel after ‘Adam’s and Chawah’s expulsion from the Gan ‘Eden in 3968 BCE, which takes us to 1968 BCE, ‘Abraham and Yitschaq affirmed their commitment to the Covenant with Yahowah on Mount Mowryah, foreshadowing what would occur on Passover in the exact same location forty Yowbel later. It would be then that we would witness Yahowsha’ serving as the Passover Lamb in the Yowbel Year of 4000 Yah (33 CE).

Moving forward, exactly forty Yowbel from that date is 2033 – year 6000 Yah. It is the last Yowbel remaining within the lifetimes of those who witnessed Yisra’el’s prophetic rebirth as a nation. Therefore, since God is consistent, we should expect the fulfillment of the last two Miqra’ey, those of Reconciliations and Shelters, to occur in 2033. This timing reflects the conclusion of six days (read millennia) of man’s toil outside of the Garden followed by a seventh day of celebration where we reflect on our relationship with God. This time is known as the Millennial Shabat, where the entire Earth will be like ‘Eden. As such, one of the primary purposes of Seven Sevens is to remind us each year that Yahowah has given us the keys with which the pattern underlying His prophetic plan may be unlocked and understood.

And while this perspective on timing is valuable, it was not the most relevant aspect of Yahowah’s introductory statement regarding Seven Shabats. More than anything, God wants us to “saphar – accurately relate to” the fact that without Bikuwrym there is no Shabuw’ah. One thing follows another. Chamishym | Fifty Days sits in the middle of a path, not at the intersection of the spokes of 7a wheel. The wave offering associated with Firstborn Children, whereby the newly born Spiritual children of God are lifted up, is tangibly manifest during Seven Shabats, with these same souls enriched and empowered by the Set-Apart Spirit, preparing them to become more effective witnesses. As a result, the Miqra’ of Shabuw’ah enables two of the Covenant’s promises, while celebrating our relationship with God. And none of this would be possible without the specific benefits manifest through Pesach and Matsah, leading to Bikuwrym. Collectively, these days prepare and equip us to enter and enjoy God’s company.

Beyond this, what would be the purpose or benefit of being born into Yahowah’s Covenant Family if we were not going to grow? An eternity as a helpless and dependent baby does not sound very appealing.

So Yahowah said…

“Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony (‘ad – eternally consider the witness) to (min – for one to) contemplate the consequence of wavering and delaying so as to be left behind (machorath – pondering the implications of not going by hesitating and waiting, or perhaps even considering what comes next; from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the seventh Shabat (ha shabat ha shaby’iy – the seventh day of promise to observe the oath and celebrate what has been accomplished).

You can explain the written accounting (saphar / sepher – you should be able to conduct a census to quantify what has been recorded in writing, focusing on the written content of the book so that you can proclaim and explain (qal perfect)) of fifty (chamishym) days (yowmym).

Then (wa) with the renewing and restoring 8(chadash – with the affirming and repairing) gift of the sacrificial offering (minchah), you can approach and present oneself to (qarab la – you can draw near) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:16)

The Shabat and the Yowbel, the Feast of Weeks and the pattern of the Mow’ed, the creation of the universe and Yahowah’s nature, human history and our future existence once reconciled, are all interconnected and related. It is all about sevens, seven sevens plus one for good measure in this case. When we come to appreciate this pattern, we not only understand why, when, and how the universe was created, but why, when, and how we will return to where it all began.

The pattern emblazoned in the name Shabuw’ah | Seven Sevens ties all of this together for us. It reminds us that there are three times each year when we are asked to reflect upon how the seven steps Yahowah provided lead us away from the 3D world of man to living with God in the seventh dimension. For this to occur, we must be exponentially enhanced and enriched, empowered and enlightened, which is the express purpose of Shabuw’ah | the Promise of the Shabat.

As is often the case, the unique nature of Hebrew grammar opens the floodgates of understanding. Written in the perfect conjugation and consecutive form, qarab, “there is a finite and specific period of time when we can approach Yahowah.” Further, in the hifil stem, we, as the subject of this sentence, cause Yahowah as the object, to respond and participate in the meeting. God, therefore, can be found approaching those who present themselves to Him at this time.

Moving on to the next interesting term, “chadash – renew,” those who have read An Introduction to God, 9Observations, Coming Home, or even Questioning Paul know that the Covenant has not yet been renewed. We realize that there never will be such a thing as a “New Covenant,” much less a “New Testament.” In this light, more times than not, chadash, which is commonly deployed to depict the renewal of the sun’s reflected light on the surface of the moon, is more accurately translated “renew, restore, and reaffirm” than “new,” especially in the sense of “recently conceived or different.” There is nothing “new” or “different” about the path provided to walk to Yahowah. None of the seven steps have changed.

In this instruction, Yahowah is speaking of the power of His Mow’ed Miqra’ey to renew and restore our souls during Pesach and Matsah. He is asking us to approach Him by way of the path He has prescribed in the Towrah and laid out through Passover, UnYeasted Bread, and Firstborn Children. By walking along this path, we come so close to God that we are enveloped in the Set-Apart Spirit of Shabuw’ah. And that is why shabuwa’ (Strong’s H7621) is Yahowah’s “vow or promise which attests to our innocence.”

By stating that we are to approach with “minchah the gift of the sacrificial offering which renews and restores,” God is connecting the elements which comprise His plan together for us. He has obliterated the myth that there is a distinction, a difference between His Towrah Instructions and His mercy. Yahowsha’ came to fulfill the Towrah, because Yahowah’s Guidance provides the way home. And that is perhaps why, in this context of a “renewing gift,” God concluded this instruction with “la Yahowah – to approach Yah.”

The message is: nothing is more important than understanding what Yahowah actually said. With this information we can correct the record and free souls from religious schemes. And toward that end, the linguistic basis for the corrupt human replacement which lies at the very 10heart of Christendom, “church,” should have been translated “called-out,” conveying the proper meaning of the word. And as a title, it should also have been transliterated “Miqra’,” appropriately conveying its basis. There was nothing new, only an affirmation of the old.

This sleight of hand must be exposed because Shabuw’ah has been hijacked by Christianity, creating “Pentecost.” So please be aware: Yahowah has no interest in Pentecost. God does not have a “Church.” He is not a “Christian.” He did not inspire a “New Testament.” He is anti-religious. The likes of Paul, Mark, Luke, and Matthew served Satan, not God. There was no “Jesus Christ.” And the actual Yahowsha’ bears no resemblance to the Christian imposter. Replacement Theology, the very foundation upon which the Christian edifice was contrived, is an appalling lie.

Shabuw’ah serves the Covenant relationship, not a religious institution.

As shocking as it may seem, there is no rational basis for something called a “church.” It is wrong in every possible way. It was derived from the Anglo-Saxon root, circe (pronounced with the hard “ch” sound, rendering “chirch”). In Greek mythology, Circe was the daughter of Helios – the sun god. From her name, we get the English words: circle, circuit, and circus, in addition, of course, to church.

If you want to know Yahowah, then you must become a member of the Covenant rather than a church. Similarly, the path to God provided through the Mow’ed Miqra’ey is found in the Towrah rather than a New Testament. Further, if we are to apply labels, Yahowah recognizes Yahuwdah and Yisra’el, not Hasidic, Christian, or Muslim.

Yahowsha’s contribution ended during Pesach. From the gloom of Matsah through the brilliance of Bikuwrym and Shabuw’ah, leading to Taruw’ah, Kipurym, and 11Sukah, God’s work is being advanced by the Set-Apart Spirit, the Mala’kah and ‘Eyaluwth. It is long overdue that people look past the image of a Dead God on a Stick and consider what our Father and Mother have done for the Covenant Family.

So why would an informed and rational person trust something which changes, even contradicts, the plan meticulously laid out within the Torah and Prophets, from which the religious claim their legitimacy and authority are derived? And when someone points out that it is impossible for a religion to be viable if it undermines its foundation, why do the faithful continue to believe in myths and fairytales?

It really is that simple, that logical, that cut-and-dried. Religions which alter and contradict in any material way the testimony upon which they assert their authority, words which they claim were inspired, are a farce. This would include Judaism, Christianity (Catholic, Orthodox, Protestant, and Evangelical varieties), Islam, and Mormonism. And in this case, it does not actually matter whether Yahowah’s Word was inspired or not. Because, if the Tanakh was not inspired, the authority of these religions vanishes, and so does their credibility. And if Yah’s testimony is true, these religions are false because they convolute, conceal, corrupt, counterfeit, and contradict what God revealed. This is why it is impossible to be an informed and rational practitioner of Judaism, Christianity, Islam, or Mormonism. No amount of rationalization, justification, excuses, explanations, opinions, faith or feelings changes this reality – nor does tradition, longevity, popularity, or political correctness. It is simple logic.

Yahowah established the Covenant on the basis of the relationship He developed with ‘Abraham, then Yitschaq and Ya’aqob. The Covenant is presented and explained in the Towrah which also details how the relationship was 12lived out in the lives of the Yisra’elites, especially as they were freed from mitsraym. It was affirmed throughout the Prophets, who also foretell its impending restoration.

There have never been two covenants, and the seven Miqra’ey are not “Jewish holidays” but, instead, the embodiment of the means Yahowah devised to approach Him. The “Church” did not replace “Jews” as God’s chosen people. Yahuwdym, not Gowym, will be the beneficiaries of Yahowah’s fulfillment of Yowm Kipurym when He affirms and restores His Covenant by integrating His towrah | guidance into our lives.

When we capitalize upon Pesach and Matsah, we are prepared to become Bikuwrym – adopted into our Heavenly Father’s family. But that is not the end of the process, just the beginning. With the Covenant, Yahowah is also committed to enriching and empowering us.

Therefore, the Miqra’ey of Pesach, Matsah, and Bikuwrym position us to benefit from the fourth, Shabuw’ah, and contribute to the fifth, Taruw’ah, such that Yahowah is pleased with the result of Kipurym and enjoys Sukah. As we will soon learn, God’s children are enriched and empowered during Seven Sevens. This realization is found within ‘isharown in the next instruction...

“You all should come bringing (bow’ – you should return, arriving to be included (hifil imperfect)) out of (min – from) your homes (mowshab ‘atem – your dwelling places where you live, your houses and households, and your assemblies) two (shamaym – a couple; from shanah – repetitive and life altering) loaves of bread (lechem) as an ascending wave offering (tanuwphah – to raise up and be on the move), a double portion (shanaym – both and the pair, twice as much) for a tenfold enrichment and empowerment (‘isharown – a compound of ‘esher – ten and tenfold and ‘ashar – to enrich with ‘own – empowerment and growth, capacity and capability, vitality 13and strength, describing the power of the firstborn (Strong’s H202)).” (Qara’ / Called Out / Leviticus 23:17 in part)

Since the Shabuw’ah attendees would be comprised of people from all races, genders, and classes of people, in addition to bringing bread for themselves, Yahuwdym would be serving Gowym, which is one of the reasons for two loaves. Additionally, since the Yahuwdym would ultimately provide the Bread of Life – the Ma’aseyah (meaning the Set-Apart Implement Serving Yah) – they were symbolically being asked to bring a second loaf representing Yahowsha’. (While some may be bothered by the idea of associating a “yeasted loaf” with Yahowsha’, since our redemption is dependent upon our sin being associated with him, the bread which was broken, and thus separated from God, on Matsah, was corrupted.)

The idea of empowering and enriching the firstborn is advanced in Bare’syth / Genesis 49:3. It is there we see how ‘own, the suffix of ‘isarown, is used to address “empowerment and enrichment.”

“Ra’uwben, you are my firstborn (bakor ‘any), a function of my ability and might (koach ‘any – an expression of my capability and strength), the foremost (re’shyth – the first) of my abundance, empowerment, and enrichment (‘own ‘any – of my energy and wealth), preeminent, with a profusion of riches (yathar – excelling, distinguished, and enriched), elevated in status, honored, and exalted (sa’eth – lofty in status, accepted into the relationship, exonerated, and elevated, supported, sustained, and enduring), tremendously enhanced and exponentially energized (yether ‘az – abundantly fortified, mentally acute, and physically strong).”

If that were not enough to underscore Yahowah’s intent with His firstborn, especially as it relates to ‘own, consider Deuteronomy 21:17 which I suspect is prophetic 14of the way man has treated God’s firstborn son…

“Indeed, therefore, the firstborn (bakor) son of the one who has been discriminated against (ben ha sane’ – the child who has been disliked, disparaged, and shunned, then subjected to anti-Semitism), he will be recognized (nakar – he will be acknowledged, made known, and properly regarded) by giving him (la nathan la huw’ – offering him the gift of) a double portion (peh shanaym) of every benefit of the relationship he has to offer (ba kol ‘asher matsa’ la huw’).

This is because he is the first and finest (re’shyth) abundantly empowered and enriched, making him the recipient of tremendous energy (‘own huw’ – giving him wealth and power).

Regarding him, it is the right decision (la huw’ mishpat – it is the proper way to think and then resolve the dispute) regarding the birthright (ha bakorah – the firstborn child).”

Those were both from the Towrah, but this exposé on the power of ‘own comes from the Prophets…

“Lift up (nasa’ – raise) your eyes (‘ayin ‘atem – your perspective) on high (marowm – to the heights of heaven) and envision (wa ra’ah) who (my) created these (bara’ ‘eleh).

It is He who brings out (ha yatsa’) the vast array of the heavenly host (tsaba’ hem) with the narration of the story (ba misphar – to recount and report this enumerated list of events and measure of time), reading and reciting (qara’ – proclaiming and calling out, greeting and welcoming) every one of them by name (la kol hem ba shem).

Out of (min) the magnitude (rob – the great abundance) of His power, strength, and wealth (‘own huw’ – His vitality, generative influence, capability, and 15resulting possessions, ability to empower and enrich) and because (wa – in addition) of the steadfast determination (‘amyts – the courageous, intense, and persistent, unwavering character) and ability (koach ‘any – capability and resources, physical strength and mental acuity), no individual (‘ysh lo’) will be left lacking (‘adar – will want for more).” (Yasha’yah / Deliverance is from Yah / Isaiah 40:26)

The One who created the universe is offering us a share of it, including the ability it took to conceive it. This is sufficient to affirm that we have correctly translated ‘isharown as “tenfold enrichment and empowerment.”

As we continue to consider the meaning of ‘isharown, please understand that the Hebrew verb “to tithe” is ‘asar, not ‘isharown (although ‘ashar also speaks of being enriched tenfold). Also note that if a “tithe” was intended, the gift was food not money. Paying pastors and priests is a human invention – one conceived and promoted by Paul – as is the Christian interpretation of a monetary tithe.

However, this context is not conducive to the notion of a tithe, because it is a “double portion” and not a “tenth.” So, we are compelled to search for another potential meaning for ‘isharown. And when we do so, the first thing we learn is that while ‘isarown shares an association with “‘eshar – ten,” it is also a compound of “‘ashar – being enriched” and “‘own – being enriched and empowered.” And these specific gifts represent two of the five benefits of the Covenant, along with becoming immortal and perfect en route to being adopted into our Heavenly Father’s family.

Even more telling, the very purpose of Seven Shabats is to “‘isharown – enlighten and empower” the children born on Firstborn Children. And from this perspective, supplying food, shelter, and warmth is typical of the “‘isarown – tithe,” because it is focused on providing the 16very things which enrich a family, helping it grow.

While most would not equate “enrich” with “enlighten,” I would because Yahowah does. The moment He returns and affirms and renews the Covenant, the first thing He does is write a copy of His towrah | guidance inside His children, thereby enriching them with His enlightenment. The single most valuable thing in the universe is the Towrah. It introduces us to God, reveals how to form a relationship with Him, and provides the means to our adoption into His family, to being enriched, empowered, immortal, and perfected. The Towrah is therefore the most enlightening document ever revealed. Yah even calls His Towrah “light,” the epitome of enlightenment especially when one realizes that towrah means “teaching.”

This passage is therefore telling us that our willingness to answer Yahowah’s invitation to meet with Him on this day, and act upon His instructions to bring the loaves of bread, will nourish us and our guests, providing a tenfold increase in our enrichment, enlightenment, and empowerment, preparing us to enter and enjoy God’s company.

Under the auspices of full disclosure, there are two ways to convey own in Hebrew. It can be scribed using an Aleph as own | , consistent with the version we have been considering (Strong’s H202). But it can also be written using the Ayin as own | , where in the feminine as ‘ownah | , it means “to live together as if married” (Strong’s H5772). The latter is from a family of words based upon ‘anah, which means “to answer, respond, and reply.”

The pictographic characters comprising ‘ownah |  reveal that the proper perspective on being grounded while securely growing as children leads to becoming an observant adult. And own |  is father and child, with 17God protecting His children as they grow.

You’ll also notice that this grain offering was unlike that of the Miqra’ of Matsah, where sin, represented by the yeast fungus, was excluded. This time, the flour was to be corrupted because the Feast of Seven Shabats is a come-as-you-are party which is not designed to remove anything from us – including our sin. That mission was accomplished during Matsah – two steps prior to this one.

Here, those who have already availed themselves of Passover’s promise of eternal life, UnYeasted Bread’s promise of perfection, and Firstborn Children’s promise of adoption into God’s family are “‘isarown – enriched, enlightened, and empowered” by the Set-Apart Spirit to become more effective witnesses.

Therefore, speaking of the “lechem – loaves of bread,” this time:

“They should be comprised of (hayah – it should exist as) fine flour (soleth – the highest quality ground grains with the hulls removed and the chaff stripped away) baked (‘aphah – cooked) with yeast (chamets – fermented and embittered, puffed up by the culture of the fungus) for Firstborn Children (Bikuwrym – the first gathered in and harvested; from bakar – firstborn children with a privileged inheritance) to approach (la – according to) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:17)

Our Heavenly Father is in the business of harvesting flawed souls – but not before He perfects them. His Firstborn Children are being gathered out of the real world, albeit reborn spiritually into His Covenant Family. The resulting gift is a privileged inheritance. We become God’s sons and daughters – gaining access to all that is His.

18Through Pesach and Matsah, Yahowah prepares us to enter His Home, adopting us during Bikuwrym. And yet this does not cause an immediate withdrawal from the material realm. That would be the worst thing God could do. If He removed us from the world, who would convey His message, encouraging others to join His Family?

As a result, fine flour is surrounded by those who are still embittered by the prevailing and invasive culture. This is particularly telling because it means that, by asking the Covenant’s Children to walk away from the chaos of babel, from religion, conspiracy, and politics, God is not telling us to live as hermit crabs on isolated islands. Instead, He wants us to disavow our affinity for the ways of man while remaining in the very places where our witness will be the most effective – in the midst of it all. We are the white stone on a black shore, the light in the darkness, a credible voice in an ocean of insanity.

These books are posted online, and thus surrounded by some of the worst toxins man has yet devised. They are also sold at Amazon.com, the world’s leading bookseller, in the midst of offerings that are anything but stellar.

Moreover, as we have discovered, and fortunate for the likes of you and me, Yahowah has an affinity for flawed people. ‘Abraham, Moseh, and Dowd were marvelously imperfect. Genuine as they come, each serves as a model for us; not by their actions, but instead by how Yah was able to work with them. They knew Yahowah, loved their Heavenly Father, and they relied upon Him. And that was enough, because God did the rest.

Since this is a come-as-you-are party, there is the expectation that many of those who have been invited to listen to God’s message will still be corrupted by mitsraym. The fungus they bring will require the sacrifice of a perfect lamb. Therefore…

“You should approach, coming closer (wa qarab19then you should come near and bring (hifil perfect)), taking responsibility above and beyond (‘al – with more than) the loaves of bread (ha lechem – the baked flour to participate, attacking the problem by dining), with seven, conveying the promise of (sheba’ – representing the oath of abundance) being perfected, becoming unblemished and innocent (tamym – unobjectionable and blameless, completely sound, unimpaired and innocent), the children (beny – family’s offspring, sons and daughters) by way of the lambs (kebes – the young dominate rams) each year (shanah – as a means to annual renewal)…” (Qara’ / Called Out / Leviticus 23:18 in part)

These were communal, not individual, instructions. No person or family is capable of consuming seven lambs, in addition to the bull and rams soon to be included in the menu. Therefore, since there has not been a community in which this could be accomplished as instructed for the past 3000 years, I decided to translate God’s words symbolically – sharing the intended meaning.

The Mow’ed Miqra’ey exist for the express purpose of us “qarab – approaching” Yahowah. For this to occur, we must know what God is offering in addition to what He expects in return so that we can capitalize and benefit. With these two loaves of bread contaminated with the culture of yeast, with mitsraym, we are being afforded the opportunity to “lechem – attack this problem, fighting to resolve it” with “sheba’ – the promise of seven.” Yahowah has “sheba’ – offered a solemn vow” to “tamym – perfect, rendering blameless and innocent” His “beny – children” by way of the Pesach “kebes – lamb” each “shanah – year as a means of renewal.” Individually, and as a Covenant Family, we can capitalize upon this promise to approach Yahowah.

In addition to emphasizing the importance of the number itself, seven unblemished lambs represent the seven Miqra’ey, the seven steps in Yahowah’s plan of 20perfection and reconciliation. It is the formula by which flawed souls are offered a relationship with God based upon His promises. Seven even serves as the title Yahowah selected for this appointment.

Further, it is the sacrificial offering of the Passover Lamb which opens the Door to Life. This combined with the removal of “mitsraym – religious and political corruption” during UnYeasted Bread, prepares us to approach God and to be adopted as His “beny – children” because we are now seen as having become “tamym – perfected.” The Covenant’s Children appear “unblemished, innocent, and unimpaired.”

As we dive further into this statement, we are reacquainted with the verb, qarab. It encourages us “to approach” God, “coming closer.” It describes the intent of this and every Mow’ed. And yet, in an effort to support existing translations and religious rituals, some Hebrew dictionaries suggest, without regard to the word’s etymology, that qarab means “to present an offering.” However, there is no basis for “presenting anything” or for “making an offering” in the word’s etymology or any such connotations which can be derived from its primitive root. Therefore, this unsupported “definition” is most likely the result of rabbis not understanding God’s instructions, and of Christian publishers being more comfortable conforming to previous religious interpretations than being accurate. Since it is in the “Old Testament,” they do not believe that this applies to them, anyway.

As added evidence for this conclusion, there are many Hebrew words for “make,” none of which are remotely related to qarab. The primary Hebrew term for “present,” especially in the sense of making an offering or providing a gift, is minchah. And since minchah is also the most commonly used Hebrew word for “offering,” it’s the term Yahowah would have chosen in this context if He wanted to convey “present an offering” rather than “qarab – draw 21near and approach.” And if God wanted to write “sacrificial offering,” He would have used zebach, tanuwphah, or terumah, not qarab.

The next time we encounter qarab, we will be asked to appear before the feminine manifestation of God’s light. The occasion will be Yowm Kipurym | the Day of Reconciliations as presented in Qara’ / Leviticus 23:27. With so much at stake, we will want to be especially diligent, confident in our research, such that we render the verb, qarab, and the object, ishah, accurately. God has a gift He wants to bestow upon us, one which not only prolongs our lives and perfects us, but which enables Yah to raise us as part of His family, enriching and enhancing, empowering and enlightening, our souls. This mechanism is the Set-Apart Spirit’s Garment of Light. Adorned within it, we appear perfect before God.

The reason Yahowah gave us our neshamah | conscience is because He wants us to be discerning. We must use this unique human capacity to reason and exercise sound judgment if we want to understand the message He is conveying. Therefore, since there is no such thing as a “perfect” animal “without defect or blemish,” tamym was used to reveal the result – which is to perfect God’s Covenant Children.

Symbolically, our guilt is transferred to this innocent creature. Under the auspices of the Mow’ed Miqra’ey, we are afforded the opportunity to appear blameless before God. What is strictly illustrative with the animal became real when the Sacrificial Lamb was endowed with Yahowah’s soul. Such was the case with Yahowsha’s fulfillment of Passover as the kebes tamym in year 4000 Yah.

Since God created this universe, conceived the life within it, and is the architect of our nepesh | soul, the fact that He exemplifies perfection made it possible for Him to 22transfer our imperfections to His nepesh. Then, laden with the guilt which He had accepted, He endured what it was like for a body to die in the most excruciating way possible, subject to mankind’s most ruthless regime. However, that was not enough, so Yahowah took the next step and served our sentence in She’owl for the mistakes we have made. Having paid our debt, we are free of mitsraym.

Such is the truth behind Pesach and Matsah and how they enable Bikuwrym and Shabuw’ah. This is what Yahowah is offering, allowing us to decide whether or not to accept His generosity.

As a derivative of tamym, tamam conveys how this occurred. The Lamb of God “fulfilled the mission, completely and perfectly.” He “met all of the requirements needed to finish the job, accomplishing all that was necessary” to make us “whole and complete” forevermore.

Speaking of perfection, Yahowah requested seven lambs to remind this corrupted gathering of Yahuwdym and Gowym, men and women, young and old, rich and poor, that seven conveys His promise. It is by completing the journey through all seven Mow’ed Miqra’ey that we are afforded the right to live with our Father forevermore.

Returning to the menu for the Feast of Seven Sevens, we have two polluted loaves and seven perfect lambs. But there is more…

“…and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par – a male cow; from parar – that which is broken and divided, split apart and unsuccessful), a young male (ben – a son) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer – looking to grow and be fruitful as the sun rises, especially thoughtful in the dawn’s early light; from baqar – to enquire about, 23consider, and reflect upon herd mentality), and two (wa shamaym – a pair representing change, both life-altering and transformative) rams representing the upright pillar and doorway (‘ayil – one who leads the flock, the framework of a door, robust health and empowerment).” (Qara’ / Called Out / Leviticus 23:18 in part)

Bull, or par, is derived from a word which describes fallen man apart from God. It conveys the idea that without the benefit of “Yahowah having laid upon the Lamb the iniquity of us all” we are “broken, split apart, and divided” from Him. Having “violated” the Towrah, our feeble attempts to save ourselves are “ineffectual.”

There is also the possibility that the par | bull represents mitsraym. The title, Phar’oah | Pharaoh begins identically, , which represents “the mouth of man,” and thus, statements made by people as opposed to God. To these thoughts, the concluding letters in Phar’oah, , convey “the perspective of man.” And as if this were not enough for us to make this connection between the “par – broken and frustrating, divisive and ineffectual” ways of mitsraym | political and religious corruption, the pharaohs’ Apis Bull cult served as the impetus behind the Golden Calf.

On the positive side, another cognate of par has a redeeming note: para’ means to thrive, living a fruitful and abundant life. And this beneficial alternative explains why “ha baqar / boqer – first thing in the morning” we are “encouraged to be perceptive, contemplating the consequences of herd mentality.” Should this be what God intended, we would be wise to “consider the available information and then respond appropriately” to the propensity of man to become progressively more evil the larger the group – with empires worse than nations and global, religious institutions becoming worse as they grow.

We might also consider that, with par | bulls, the bad 24outweighs the good because the bull and the sun were among Satan’s most enduring symbols. A legacy of this is found in Astrology with the constellation Taurus the Bull.

Along these lines, the same three Hebrew consonants vocalized boqer mean “daybreak and rising sun.” Satan’s name, Halal ben Shachar (also written Heylel ben Shachar), means the “Arrogant Son of the Morning or Rising Star.” Additionally, baqaq conveys “empty and void, laid waste, and devastated.” And that may be why Yahowah wants us to baqar, “to consider and reflect upon,” our condition as a consequence of having confused His instructions with the devil’s counterfeits in the religions of Judaism, Christianity, Hinduism, Mormonism, and Islam. Even Secular Humanism, with its celebrations of the sun’s annual cycles, its fixation on renewable energy, and devotion to mother earth in the form of environmentalism, is giving the more overt religions competition when it comes to false worship.

‘Ayil, the word translated “rams representing the upright pillar and doorway,” is the opposite of baqar. Its every nuance is redeeming. ‘Ayil is the “Ram” Yahowah presented to ‘Abraham and Yitschaq on Mount Mowryah. ‘Ayil is the “Lamb” who fulfilled Passover forty Yowbel thereafter, also on Mount Mowryah. ‘Ayil is “the Upright Pillar” representing Yahowah’s presence with the Children of Yisra’el during the Yatsa’ | Exodus. ‘Ayil is Yah “leading” us to Him through the pages of His Towrah. ‘Ayil is the Shepherd as “the leader of the flock.” ‘Ayil is “the upright pillar” upon which the Passover Lamb was affixed. ‘Ayil represents the “doorposts and lintel” where the blood of this same Lamb was figuratively smeared during the first Passover as a sign. And ‘ayil is “the doorway” to heaven and to life which was opened during Pesach.

Our Heavenly Father was not finished describing the intent of Shabuw’ah…

25“They will exist as (hayah – they will be (qal imperfect)) a means to become acceptable and ascend (‘olah – that which elevates and rises by making us agreeable; from ‘alah – to go up to meet, ascending to visit) to (la – approaching) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence).

Their gift (wa minchah hem – sacrificial offering is a present bestowed to them without compensation) is poured out on their behalf (nasak hem – offered freely) by the feminine manifestation of the fiery light (‘isheh / ‘ishah – by our adoptive Mother who enlightens, purifies, and elevates), a uniquely welcoming and pleasing spirit (reyach – of spiritual acceptance to come close; from ruwach – spirit, the feminine manifestation of Yah), reconciling the relationship (nychowach – appeasing and soothing, unifying and integrating by advancing peace and harmony; from nuwach – spiritually restful) to approach (la – to move toward and be in accord with) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:18)

We have heard Yahowah delineate the menu for the Feast embodying the Promise of Seven. Along the way, God described the benefits afforded those who choose to embrace what He is offering. This pleasing and welcoming gift is poured out upon us by the Set-Apart Spirit, thereby reconciling the relationship.

If you harbored any doubts that these Invitations to be Called Out and Meet were descriptive of life within the Covenant, or if they encapsulate God’s mercy leading to salvation, those questions should have evaporated. Contrary to theological explanations, the Towrah does not portray a legalized, works-based path to God. Mercy leading to our reconciliation lies at the core of the Miqra’ey, which in turn forms the heart of the Towrah.

26Digging ever deeper, we find that the primary meaning of nychowach is “conciliation which reconciles parties engaged in a relationship.” Nychowach is from nuwach, meaning “that which brings rest and allows us to settle and remain.” This “resting place,” this “place of tranquility,” is heaven. And our arrival is predicated upon embracing the “reyach – the pleasing Spirit” of Yahowah.

The Hebrew word, ‘isheh /‘ishah, depending upon how the letters are vocalized, can be translated as either “feminine manifestation of God’s light” or “adoptive mother who enlightens, purifies, and elevates.” The word conveys: “woman, wife, female, adoptive mother,” and is the “feminine representation of fire and light.”

As we will discover in the “Taruw’ah” chapter, and again in “Yowm Kipurym,” religious institutions universally render ‘isheh as “burnt offering” or “an offering made by fire.” I suspect they do so because it is indistinguishable in the text from the feminine noun for fire, ‘esheh. However, there is no reference to “offering” or “made” in the word’s etymology. These meanings and roots acknowledged, neither “feminine fire” nor “woman and wife” make sense as the primary definition within the context of this passage – or the others.

Throughout the Towrah, ‘esh | fire is used as a symbol of Yahowah’s presence and especially His light. ‘Esh serves as a metaphor for judgment, for burning off impurities and thus for purification. It is also a source of light and enlightenment, of warmth and comfort. Fire is something which elevates and uplifts – a reference to the primary direction a fire’s smoke and energy travel. And yet, while these are all important salvation-related concepts, based upon the three Hebrew letters found in the text, the word Yahowah selected could just as easily have been ‘ishah, meaning “female individual, wife, woman, and non-biological adoptive mother.”

27In that their alphabetic compositions are identical, there is no way to distinguish between ‘esheh, ‘isheh, or ‘ishah (אִשֶּׁה Aleph-Shin-Heh) in Yah’s revelation. Rabbis, called Masoretes, would not assign their vowel-pointing devices to vocalize this text to their liking for more than 2,400 years after it was originally transcribed. Our oldest extant copy of such vocalizations, called the Masoretic Text, dates to the 11th century CE. And sadly, the more I study the Word, the less I trust their opinions.

In this particular statement, the more traditional portrayal of ‘isheh as “a burnt offering,” or the more linguistically accurate and demonstrative connotation “an offering which separates and rises” are permissible, albeit they are not ideal choices in that the passage concludes with “the pleasing Spirit of reconciliation.” That aside, since there is no reference to “making an offering” in the Hebrew word itself, and since we will soon discover that the definition “burnt offering” becomes senseless in the presentation of the Miqra’ of Yowm Kipurym (also described in the same section of Qara’ / Leviticus), we are compelled to consider other options. After all, it is God’s custom that, when there are many potential renderings of a term, multiple meanings are intended, widening and deepening the instruction being offered.

Upon studying what these three letters can convey, it becomes evident that an amalgamation of ‘esheh,‘isheh, and ‘ishah, encapsulating the full potential of these terms, consistently works within the context of the story being told. Therefore, this gift is being provided by the “feminine manifestation of God’s light,” the “adoptive mother who enlightens, purifies, and elevates.” And as we have come to learn, there is an aspect of Yahowah’s nature which “purifies, separating us unto God, covering us in light.” And She also “enlightens us,” providing “warmth and comfort,” which “elevates” our souls, incorporating every aspect of ‘esheh. We are speaking, of course, of the Set-28Apart Spirit because She embodies every metaphor associated with fire.

Likewise, She is “feminine in nature and serves as our non-biological adoptive mother.” Therefore, the Ruwach Qodesh also encapsulates every aspect of ‘ishah. She is our Spiritual Mother, the feminine manifestation of God’s light, through whom our souls are redeemed and renewed, reborn into eternal life. Our Spiritual Mother envelops us in “Yahowah’s pleasing Spirit of reconciliation,” pouring out Her Garment of Light upon us, rendering us perfect and eternal.

Should you be troubled by Yahowah having a feminine and maternal nature in addition to His role as Father, realize that the Covenant is a Family. And for there to be sons and daughters, there must be a father and mother. Moreover, there are complementary aspects of men and women, differences which make relationships synergistic and, indeed, spectacular. It would, therefore, be inappropriate to rob Yahowah of qualities His creation manifests.

Reinforcing these thoughts, the Hebrew word for Spirit, ruwach, is feminine, and all of the responsibilities described within the Towrah and Prophets which are associated with the Set-Apart Spirit are maternal. By way of further confirmation, the feminine ‘ishah also means: “to make relations harmonious and friendly” – the principal function of the Spirit and a central ingredient to reconciliation.

This dichotomy is not conjecture. Yahowah declared that He had a paternal and a maternal nature when He said: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model), in the image of God, He created him. Male and female, He conceived them.” (Bare’syth / In the Beginning / Genesis 1:27)

Before we leave the 18th pronouncement of Qara’ 23, 29let’s review the entire statement with an eye to its rich symbolism…

“You should approach, coming closer (qarab), taking responsibility above and beyond (‘al) the loaves of bread, attacking the problem by dining (ha lechem) with seven, conveying the promise of (sheba’) being perfected, becoming unblemished and innocent (tamym), as children (beny) by way of the lambs (kebes) each year as the means to renewal (shanah), and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par), a young male (ben) in the morning to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (ha baqar / boqer), and two transformative (wa shamaym) rams representing the upright pillar and doorway, even the leader of the flock (‘ayil).

They will exist as (hayah) a means to become acceptable and to ascend (‘olah) to (la) Yahowah ().

Their gift (wa minchah hem) is offered freely and is poured out on their behalf (nasak hem) by the feminine manifestation of the fiery light (‘isheh), a uniquely welcoming and pleasing spirit of acceptance (reyach), reconciling the relationship (nychowach) to approach (la) Yahowah (Yahowah).” (Qara’ / Called Out / Leviticus 23:18)

It certainly sounds worth attending to me.

Moving on, Yahowah’s recipe for Shabuw’ah was not yet complete. Still speaking of the “all-are-welcome and come-as-you-are party,” God revealed…

“You should prepare and provide (wa ‘asah – you should act to produce (qal perfect consecutive)) one (‘echad – a singular) satyr or scapegoat (sa’yr ‘ez – a 30hairy and harsh male, often used to depict demon-possessed beings to be overcome to prevail; from sa’ar – a horrible, tempestuous whirlwind and dreaded storm which swirls and sweeps away) for going astray (la chata’ah – as a result of the guilt associated with going the wrong way, for having incurred the penalty of becoming unclean, for having missed the path and the need for purification; from chata’ – to be grievously wrong by wandering away and forfeiting the opportunity), and two (shamaym – couple to transform) lambs (kebes – rams) sons (ben – males) a year-old (shanah – for renewal each year), serving as a sacrificial offering (zebach – preparing it for consumption during the feast) to reconcile the relationship (shelem – as a fellowship offering, a vow of friendship, demonstrating agreement in the relationship; from shalem whose root is shalowm – for that which completes and finishes, rendering the payment in full, bringing peace, prosperity, and wellbeing, repaying the debt, reestablishing the alliance, rendering the beneficiary unharmed and at peace, restoring all benefits by making amends, reinstituting the fellowship, providing salvation).” (Qara’ / Called Out / Leviticus 23:19)

The “satyr” is our scapegoat, the one who bears the blame for the flock having gone astray. This is because the sa’yr is the instigator – the leader of the cult or gang who initially inspires the horrible notions which sweep the compliant off of the proper path. As a fierce male goat, a satyr is quick to turn against the shepherd and instigate a whirlwind of tempestuous behavior.

Moving from this nimble blend of animal and beast to the most diabolical of men, the sa’yr is representative of the likes of Paul, Akiba, and Muhammad – the demon-possessed whose circular reasoning misleads the masses. The satyr’s beguiling influence is one of the reasons so many have “la chata’ah – gone astray, forfeiting their opportunity by wandering down the wrong path.”

31Jews have struggled against this Satyr for some time. Evidence for this is found at Ba’al Gad | the Lord of Good Fortune, as the town devoted to the Satyr was known to the Canaanites. This religious site in southeastern Lebanon was at the base of Mount Hermon in the Golan Heights. As Ba’al Gad, it was liberated by Yahowsha’ / Joshua and incorporated into Yisra’el. For the next thousand years, there was no mention of it, as it was likely uninhabited due to the prevalence of malaria in the adjacent swamplands.

Then within a few decades of Alexander of Macedon’s conquests, by the 3rd century BCE, the Ptolemaic kings resurrected the site as a cult center. The abandoned Lord of Good Fortune was reincarnated as Paneas – replete with a cave and temple dedicated to Pan, the Satyr of Greek mythology.

The site, while not mentioned by Yasha’yah / Isaiah, was along what the prophet called “The Way of the Sea,” a reference to its Gentile religious and political influence. The Battle of Panium was waged there in 198 BCE. The Macedonian armies of Ptolemaic Egypt and the Seleucid Greeks of Syria, led by Antiochus III, fought a battle which gave the Seleucids control over Phoenicia, Galilee, Samaria, and Judea. Under the Seleucids, Paneas (Banias in Hebrew) flourished and became a place of great sanctity as pilgrims came to worship their devilish god.

And that is how things stood by the time of the Maccabean Revolt in 167 BCE, when Paneas, named after the Satyr | Pan, became a bone of contention. To their credit, should the Maccabean Revolt have been fought to diminish the imposition of Greek culture, opposing the worship of Pan at Paneas would have been good. The Greeks were offensive and highly religious overlords.

According to Flavius Josephus in The War of the Jews, Book 1: “Now Antiochus [IV, King of the Seleucid Empire from 175 to 164 BCE] was not satisfied either with his 32[Judah Maccabee’s] unexpected taking the city [Jerusalem], or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine's flesh upon the altar; against which they all opposed themselves, and the most approved among them were put to death.”

To their shame, however, the Maccabean Revolt was less about foreign oppression than it was a civil war between orthodox and reformist religious parties among Yahuwdym. The reformists were vanquished, just as they are today under Hasidic religious edicts. The emerging dominance of what would become Rabbinic Judaism, however, did nothing to diminish the lure of Paneas – as it continued to be a cultic center with its Cave and Shrine to Pan – the goat-footed and horned god of herds in desolate places.

Pan, from whom the English words “panic” and “pandemonium” were derived, was considered malicious and decadent. His shrines were typically constructed in caves – as was the case in Paneas. Born out of whoredom in Greek mythology, Pan became the god of masturbation, promiscuity, and homosexuality, even bestiality. The Greek god is shown having sex with a goat in a statue found in Herculaneum. More indicting still, to seduce the moon goddess, Selene, Pan became the Goat in Sheep’s Clothing.

The Greeks and Jews are not the only ones with an epidemic of Pan proportions. When Pan’s death was announced during the reign of Caesar Tiberius (14-37 CE), the most maniacal of Christian apologists and propagandists, Eusebius of Caesarea, who was fascinated by the legend of Pan and Paneas, extrapolated from the alleged death of the mythological Greek god that “‘pan – all’ demons had perished.”

33That is particularly troubling for Christianity because Eusebius authored and augmented much of what has become the “New Testament” – including the Church’s lone attestation of legitimacy. This devilish problem for the world’s most popular faith perished with the resurrection of the Roman Catholic myth which reads: “You are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.”

If this statement, and those preceding and following it, were spoken by Yahowsha’ | “Jesus,” and could be credibly attributed to him, then there is a legitimate basis for Christ, Christianity, and the Church. Without it, the credibility of the religion and its parent, the Roman Catholic Church, vanishes. And that is why Eusebius invented the conversation in the 4th century, augmenting the Gospel of Matthew. What’s more, he alleged that it took place…drumroll please…at the base of Mount Hermon in what was then still Paneas, although he called it Caesarea Philippi.

Under Roman control, Paneas was so far removed from Jerusalem and Judea, it was administered out of Phoenicia and Syria. That changed in 20 BC, when Panion, which included the religious site at Paneas, was annexed into the Kingdom of Herod the Great. He immediately erected another temple of white marble in Paneas to honor his patron, Zenodorus. Then in 3 BCE, Philip II, the son of Herod the Great, and his fifth wife, Cleopatra of Jerusalem, inherited the Satyr’s shrines in Paneas along with the northernmost part of his late father’s kingdom. In a deal sanctioned by Augustus Caesar, he became King of Iturea, Gualanitus, Batanea, Trachonitis, and Aurantis, with oversight over Decapolis.

Philip married his niece, Salome, who was 39 years his junior. While Salome is mentioned in connection with “John the Baptist’s” execution, demanding his head in the story portrayed in the Christian New Testament, the 34account is undermined by more credible histories. Nonetheless, King Philip chose Paneas as the site for his palace – calling the adjoining town, Caesarea, in honor of Caesar Augustus.

In Antiquities of the Jews, Josephus correctly referred to the religious center housing Philip’s palace as Caesarea Paneas. However, to distinguish it from Caesarea Maritima on the Mediterranean coast, Eusebius renamed the place, Caesarea Philippi, which is what he cited in Matthew 16 – even though there was never a town by that name.

Upon Philip’s death in 34 CE, his fiefdoms were reincorporated into Syria. Caesarea Paneas was renamed Neronias, in honor of Emperor Nero, but then reverted back to Paneas after his suicidal death. So apart from Eusebius’ musings, including those found in the Christian New Testament, not only was there never a town named Caesarea Philippi, Paneas never lost its affiliation with Pan.

With Christendom’s fascination with casting the Satyr | Pan as Satan, we can see why Eusebius wrote the conclusion Yahowsha’ | “Jesus” would never have spoken: “and the gates of the netherworld shall not prevail against it.” The Cave of Pan had become the “Gates of Hell.” Then to sweep their incriminating laundry under a religious edifice, the Roman Catholic Church commemorated Eusebius’ sleight of hand by erecting a late 4th, early 5th century Church on top of Pan’s Cave to honor the lines Eusebius had placed in mouths which would never have spoken them.

Reinforcing his myth, Eusebius, who was apparently fixated on the cultic center, wrote, using his nom de plume:

“Having heard that at Caesarea Philippi, otherwise called Panease Paneades, a city of Phoenicia, there was a celebrated statue of Christ, which had been erected by a woman whom the Lord had cured of a flow of blood. Julian commanded it to be taken down, and a statue of himself 35erected in its place; but a violent fire from the heaven fell upon it, and broke off the parts contiguous to the breast; the head and neck were thrown prostrate, and it was transfixed to the ground with the face downwards at the point where the fracture of the bust was; and it has stood in that fashion from that day until now, full of the rust of the lightning.”

If you believe any of that occurred as Eusebius wrote it, I would like to sell you a resort and spa in Gaza, Palestine. There is no such place and I do not own it, but that should not matter.

There is, of course, more to the story Eusebius composed in front of the Gates of Hell. “Peter’s” alleged profession, “You are the Christ, the Son of the living God,” is the only place where the Christian “Jesus” acknowledges that Dowd’s titles, Mashyach | Messiah and ‘El Ben | Son of God, should be attributed to him. Without the imagined, and unattested, scene playing out before the Cave of Pan, there is no justification for “Christ,” for “Christian,” for “Christianity,” or the “Church.” “Jesus” is not God. There is no “Chair of Saint Peter” for Popes to sit upon. There are no “Keys to Heaven” held by a Roman institution either. It all crumbles behind the façade crafted by Eusebius’ deceptive pen.

As evidence of this, not a word of what Eusebius composed on behalf of his Roman Catholic overlords in Matthew 16 is found in any of the 69 pre-Constantine codices containing portions of the Christian New Testament. The earliest evidence of the Gospel of Matthew – Papyrus 45 – was written around 250 CE in Alexandria, Egypt. It contains the text of Matthew chapters 20-21 and 25-26, along with portions of Mark (chapters 4-9 and 11-12), Luke (chapters 6-7 and 9-14), John (chapters 4-5 and 10-11) and Acts (chapters 4-17), and thus not a word from the 16th chapter – excluding the religion’s most essential citation.

36Moreover, since Luke incorporated most of Mark into his Gospel, and 80% of Matthew was copied directly from Mark and Luke, while consistently inconsistent, the three synoptic Gospels regurgitate the same material – with this alleged conversation before Pan being the most glaring exception when it comes to Christian credibility. The foundational statement attesting to the validity of the religion is found nowhere else outside of Matthew 16, and nothing in Matthew 16 is found prior to the rise of Constantine – for whom Eusebius was publicist and propagandist.

The earliest witnesses to the 16th chapter of Matthew are found in the highly disreputable Codex Vaticanus and Codex Sinaiticus, both composed by Eusebius for Emperor Constantine between 325-360 CE. All other presentations of Matthew 16 were copied from these, with Codexes Bazae, Washingtonianus, and Ephraemi Rescriptus scribed in the 5th century, followed by Codexes Purpureus, Petropolitanus, and Sinopensis two hundred years thereafter.

Beyond this, the very creation of Matthew is a fraud. Falsely claiming to be a Disciple, the anti-Semitic author of the Gospel was three generations removed from Yahowsha’. Including the 80% plagiarized from Mark and Luke, it is filled with errors of fact, historical anomalies, incredulous accounts, and contradictions, many attributable to the Bishop of Caesarea.

With the Cave of Pan serving as a backdrop to this demonic tale, Eusebius crafted the words which established the Roman Catholic Church, granting it supremacy over Yahowah.

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” 13

So they said, “Some say John the Baptist, some Elijah, 37and others Jeremiah or one of the prophets.” 14

He said to them, “But who do you say that I am?” 15

Simon Peter answered and said, “You are the Christ, the Son of the living God.” 16

Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 17 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not be victorious against it. 18 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 19

Then He commanded His disciples that they should tell no one that He was Jesus the Christ. 20

From that time Jesus began to show to His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. 21

Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” 22

But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” 23

Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. 24 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. 25 For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? 26 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. 27 Assuredly, I say to 38you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” (Matthew 16:13-28)

It was all a lie, from beginning to end, including the false identity and false prophecy. And yet, Eusebius’ paper-thin deception, a lie so full of holes there was more yeast than grain in his loaf, served to legitimize the Roman Catholic Church, discrediting Yahowah while replacing Dowd in the process. And it all played out before Constantine, the Pan of Roman Emperors.

Outside of Yahuwdah, far from Yaruwshalaim, silhouetted before the Cave devoted to Pan, amidst the Satyr’s shrines, was the last place you would have found Yahowsha’. There was never a town named Caesarea Philippi, but instead one named after the devilish Greek god Pan, as Paneas, after the egotistical Roman Emperor Caesar Augustus, as Caesarea, and even the king of the perverts, Nero, as Neronias.

In this regard, the errant nomenclature is reminiscent of Eusebius editing Matthew to support the belief of Constantine’s mother. In the 4th century, she decided after her pilgrimage to the “Holy Land” that “Jesus” was from “Nazareth.” Unaware that there was no town by that name in the 1st century, Eusebius nonetheless proved that he could not be trusted when he included the errant beliefs of the Emperor’s mother into the text of the Gospel.

After having invested three years sharing his life with his Disciples, the last thing Yahowsha’ would have asked them is “Who do you say that I am?” If they did not know that he was Yahowsha’ – Yahowah Saves – fulfilling Pesach as the Passover Lamb, it would render their purpose and witness moot.

The notion of Yahowsha’ being “John,” a famous “Baptist,” is not remotely viable in the context of the culture or time. Jews did not baptize. The mythology 39supporting his legend in the Gospels as a herald of “Jesus” is less credible than Snow White and the Seven Dwarfs. Moreover, to the extent there ever was such a person, he was diddly-i-dead – decapitated.

Jews of the day would not have guessed “Elijah,” either. Yahuwdym can read, and thus they would have known that ‘ElYah was scheduled to be one of the two witnesses during the Time of Ya’aqob’s Troubles – and that was 2000 years hence.

I am a huge fan of ‘ElYah | Elijah. He was as sarcastic and snarky as they come. He hated politics and religion and ridiculed both with his twisted sense of humor. But he would never be mistaken for the Passover Lamb.

Jews would not have answered, Yirma’yah | Jeremiah, as it was an even less credible call. He was long dead and is not returning. And when he was alive, he wrote regarding the impending everts of his time and of the last days. He offered nothing pertaining to Yahowsha’s time.

Only two prophets wrote prolifically about the Passover Lamb, and only one of them could have been attributed the title, Mashyach | Messiah or Ben ‘El | Son of God. But should Eusebius have made that connection, he would have blown Christianity to smithereens.

Contrary to Eusebius’ narration, Shim’own could not have been “Peter” at the time. It was a dubious title at best, and he had not yet earned it.

Yahowsha’ and his Disciples spoke Hebrew, not a word of Greek. Therefore, Shim’own would not have called Yahowsha’ “the Christ.” He would not have called him ha Mashyach either, because he would have known that he had not been anointed.

Yahowsha’ always referred to himself as the “Son of Man,” and yet Eusebius has the Disciple contradict him with: “the Son of the living God.” Then to give these lies a 40veneer of credibility, “Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.” Excuse me, but if this were the case, don’t you think Yahowsha’ might have mentioned it once or twice during the past three years?

Further, how is it possible that the foundation of the “church” could have been predicated upon something Yahowsha’ did not want known? Why say anything, if what you don’t say is what actually matters? Why listen to the “Son” instead of the Father, if the Father, not the “Son” conveys the truth?

There is no Greek or Hebrew word even remotely akin to “church.” Nothing of the kind exists in the Towrah and Prophets. The Greek word underlying the translation is ekklesia – which means “to call out.” The lone Hebrew title which could have been translated as such is Miqra’, which when spoken and properly rendered would have destroyed the Christian deception.

There is no reference to “Hell” in the Towrah and Prophets. The concept is based upon Greek mythology, as are the Gates of Hades. The entrance to the Underworld was in the Bay of Naples or through the river Acheron, depending upon if you were Hercules or Odysseus. It was not something Yahowsha’ would have cited.

The keys to Heaven are found in the Beryth and Miqra’ey and were never given to any man, not Moseh, not Dowd, not Yahowsha’, and most certainly not to “Simon Bar-Jonah.” The only meaningful mention of “keys” in the prophets is found in Yasha’yah / Isaiah 22:22. It reads…

“Then I will set the key of the House of Dowd on his shoulder. When he opens, no one will shut. When he shuts, no one will open.” This reference is to ‘Elyqym, an envoy of Chazaqyah | Hezekiah during the defense of Yaruwshalaim. Yahowah spared the king, his people, and 41the City of Dowd because Hezekiah followed the Towrah’s instructions. He removed all traces of religion and observed Chag Matsah, rather than fight the Assyrians or negotiate with them.

And as a result, during one of Yasha’yah’s visits with Chazaqyah | Hezekiah, we read… “Then the Word of Yahowah came to Yasha’yah, saying, ‘Go and say to Chazaqyah, thus says Yahowah, the God of your father, Dowd, I have heard your request…and will add…years to your life. I will deliver you and this city from the hand of the king of Assyria, and I will defend this city.’” (Yasha’yah 38:4-6)

Heaven has a door, but no keys and She’owl is not Hell and it has no gate. Yahowsha’ was the Passover Lamb, not the Messiah nor the Son of God, but Dowd was both of these things.

Should it be even remotely plausible that Yahowsha’ would have “commanded His disciples that they should tell no one that He was Jesus the Christ,” how could the “church” have been built upon a revelation of something which was to remain undisclosed? And should he have “commanded” this of “his Disciples,” why has the “church” ignored his request and done the opposite?

And speaking of the opposite, Yahowsha’ “suffered many things” in “Jerusalem” at the hands of the Romans who whipped him and then crucified him. The “elders and chief priests and scribes” did not lay a hand on him.

If “Jesus” were “God,” as was claimed, he could not have been “killed.” And even as the Passover Lamb, his sacrifice is meaningless when Pesach is ignored. Moreover, in every iteration of Passover, the lamb never “rises” from the fire or the plate. And since the remains are destroyed at the conclusion of the first day, there would have been nothing to “be raised the third day.” Further, with an understanding of “three days” comes an 42appreciation for Pesach, Matsah, and Bikuwrym – which were not mentioned.

If “Peter” really thought that “Jesus” was the “Christ” and “the Son of God,” why would he “rebuke him?” And if Yahowsha’ was explaining the role he would play during Passover, why would the Disciple say “this shall not happen to you?” He would be calling “Jesus” a liar and a false prophet.

I realize that Eusebius wrote this little ditty to play out before the Cave of Pan, the devilish Satyr, but there is no chance whatsoever that Yahowsha’ would have given “Peter” the “keys to heaven” in one breath, naming him “the Rock” “upon which I will build my church,” only to call him “Satan” in the next. The man allegedly responsible for everyone’s entry into or exclusion from heaven was suddenly “an offense to me,” someone “not mindful of the things of God.” It is hard to imagine less credible prose.

There is no Hebrew word for “cross,” nor one in Greek. It was a Roman, and thus Latin, invention, designed to convey the excruciating nature of the torment. “Jesus” would have been a sadist to ask his followers to “take up his cross and follow me.” We are to benefit from the Passover Lamb, not be butchered and eaten as the lamb. We do not gain life by desiring to lose it nor lose life by desiring to gain it. Moreover, if “losing life” for “Jesus” was the means to gain life, what was the purpose of “Peter’s” “keys?”

Since Yahowah has promised that Dowd, not Yahowsha’, will be returning, why did the “Son of Man” contradict “his Father?” If we are to be “rewarded according to our works” what is the purpose of faith or the keys for that matter? Why was the nature of the “work” undisclosed if it is the measure of the man?

But alas, Eusebius even had the audacity to make his “Christ” and “Son of God” a liar and false prophet: 43Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” It would be a long stand, 2000 years to be exact. Not to mention, it isn’t Yahowsha’s “kingdom,” but Dowd’s – at least according to Yahowah.

Fair is fair, I suppose. Since Paul’s lone attempt at prophecy was a colossal failure regarding living to experience the “rapture,” why not demote “Christ” to the same level of incompetence. Only in that way could the Church leave their Dead God on the Stick and rule with his keys.

In modern times, G. K. Chesterton (the Roman Catholic anti-Semite, theologian, and author in the early 20th century) has repeated and amplified the significance of the “death” of Pan, suggesting that it came to advance Christian theology. Chesterton claimed, “It is said truly in a sense that Pan died because Christ was born. It is almost as true in another sense that men knew that Christ was born because Pan was already dead. A void was made by the vanishing world of the whole mythology of mankind, which would have asphyxiated like a vacuum if it had not been filled with theology.” (G.K. Chesterton, The End of the World, The Everlasting Man, 1925)

The Roman Catholic, “Saint Jerome,” the author of the Church’s Latin Vulgate, introduced the name “Lucifer” into his “Old Testament” by referencing the serpent of ‘Eden, saying that it was not seen as the Devil by the Jews. His assessment advanced the archetype upon which Christianity’s fascination with the Satyr as the Devil took shape. Pan – the horned goat of Greek mythology – became Satan.

In that we have traversed a swamp or two since we last read Yahowah’s declaration, before we complete our review of it, here is a reminder of what God revealed…

“You should prepare and provide (wa ‘asah) one 44(‘echad) satyr or scapegoat (sa’yr ‘ez – a hairy and harsh male, often used to depict demon-possessed beings to be overcome to prevail; from sa’ar – a horrible, tempestuous whirlwind and dreaded storm which swirls and sweeps away) for going astray (la chata’ah – as a result of the guilt associated with going the wrong way, forfeiting the opportunity), and two (shamaym) lambs (kebes) sons (ben) a year-old (shanah), serving as a sacrificial offering (zebach – preparing it for consumption during the feast) to reconcile the relationship (shelem – as a fellowship offering, a vow of friendship, demonstrating agreement in the relationship; from shalem whose root is shalowm – for that which completes and finishes, rendering the payment in full, bringing peace, prosperity, and wellbeing, repaying the debt, reestablishing the alliance, rendering the beneficiary unharmed and at peace, restoring all benefits by making amends, providing salvation).” (Qara’ / Called Out / Leviticus 23:19)

Foreseeing the problem of satanically inspired misdirection, Yahowah has offered the Mow’ed Miqra’ey to resolve it. His would be the straight and narrow path to bring us home.

Therefore, God wants His children to remain cognizant that the first step along this path is made possible by the sacrifice of the Passover Lamb. Pesach is the entrance to the bridge between chata’ah and shalowm – from lost to found, from conflict to resolution.

No matter how one vocalizes slm, it spells “reconciliation.” Shelem, shalem, and shalowm speak of “fellowship and friendship, and of an agreeable relationship.” Shalowm signifies that Yahowah always “completes what He begins.” It affirms that God has “rendered the payment in full to ransom us, restoring our relationship.” His purpose is “to bring peace, prosperity, and wellbeing” to His children, “reestablishing the family while restoring every benefit by making amends, 45reinstituting the Covenant as our Savior.”

At first blush, it may seem premature to find shalowm introduced at the halfway point of our journey home. And yet for some, we are home. The Covenant’s promises have been fulfilled. Those whose lives were spared and whose souls were perfected during Pesach and Matsah such that we could be adopted into Yahowah’s Family on Bikuwrym are being enhanced and enriched, empowered and enlightened as a result of Shabuw’ah.

We are Covenant. We are God’s children. And we are capable. We have accepted the five conditions of Covenant membership and have received all five benefits. And as family, it is time that we go about our Father’s business.

So while there are still two more steps – Taruw’ah and Kipurym – leading home to Sukah, the next Mow’ed along the Way exists for the Covenant’s Children to work on behalf of our Heavenly Father and Spiritual Mother. We are tasked with the responsibility to admonish and encourage Yisra’el and Yahuwdah – the Chosen People – revealing that Yahowah stands ready to reconcile the relationship.

The introduction of shalowm at the midpoint of our journey through the Mow’ed is as it should be – especially within the context of a family relationship. Our roles are reversed on Taruw’ah, because we are now equipped to participate in a meaningful way, actually helping Yahowah achieve His heart’s desire. It is the way God wants to work – with people rather than alone. As Covenant, come Taruw’ah, we are engaged in the Family business – which is to reconcile the relationship with the Chosen People: Yisra’el and Yahuwdah.

The first four Mow’ed Miqra’ey have been fulfilled. Yahowah has accomplished everything which was required to provide the benefits of the Covenant. God’s children are now equipped to be effective witnesses.

46As such, we are fulfilling Taruw’ah as we speak and write – at this very moment. We have been engaged in Taruw’ah for the past 20 years and have less than 13 remaining years to complete our mission. As inadequate as we may perceive ourselves – as was the case with Moseh 3467 years ago – the Yisra’elites and Yahuwdym who are restored into fellowship with Yahowah on Yowm Kipurym | the Day of Reconciliations will be there in large part based upon our willingness to accurately and enthusiastically share the Mow’ed | Eternal Witness to the Appointed Meetings.

Having capitalized upon Pesach, Matsah, Bikuwrym, and Shabuw’ah, we are living Taruw’ah to encourage Kipurym so that we can Sukah together.

Therefore, the purpose of the Feast of Seven Shabats is to enlighten God’s children, empowering us to become effective witnesses, so that we properly present the words and symbols which comprise Yahowah’s plan.

“And so then the priest (wa ha kohen – the one who performs as a minister to serve) should elevate and wave (nowph – should move while uplifting) the bread (lechem – the loaves of baked grain) of Firstborn Children (Bikuwrym – of the initial harvest gathered in of those with privileged inheritances) along with them (‘eth hem ‘al) as an uplifting wave offering (ha tanuwphah – on the move and ready to be elevated) before the presence of (la paneh) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).

Along with (‘al – before) the two (shanaym – the double portion of) lambs (kebes – male lambs or rams), they will be (hayah) set apart and purifying (qodesh – cleansing and special, uniquely dedicated) to approach (la – to move toward) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH47existence and our ShaLoWM – restoration) in conjunction with the priest (la ha kohen – through this ministry).” (Qara’ / Called Out / Leviticus 23:20)

Just as Pesach is part of Matsah, Shabuw’ah does not exist without Bikuwrym. The elevating wave offering of Firstborn Children is celebrated during the Promise of the Shabat because it is God’s Covenant Children who are being lifted up and who are on the move.

It is a special day, set apart from the ordinary flow of time, to enjoy being with our Heavenly Father. And in this regard, the priests are present to demonstrate Yahowah’s intent, which is for us to recognize that He is serving us.

While the secular and sectarian remain oblivious to Yahowah’s plan, it is not God’s fault. He not only invited us to meet with Him on this day, He asked us to invite those who may not have been listening.

“And (wa) you should announce an invitation to meet (qara’ – you should issue a summons regarding this means to be called out, designating by name, while proclaiming and publishing, the information regarding this welcoming event) in association with (ba) this essential (‘etsem – substantive and foundational) day (ha yowm ha zeh).

It exists as (hayah – is was, is, and forever will be) a set-apart (qodesh – uniquely important, wholly uncommon, purifying and cleansing) Miqra’ | Invitation to be Called Out and Meet (Miqra’ – a summons to bring us together, then read and recite the written Word, proclaiming it publicly while gathering; from mah – to enquire about qara’ – being invited and summoned to meet, called out and welcomed, to read and recite) for you to approach (la ‘atem).” (Qara’ / Called Out / Leviticus 23:21 in part)

It is not by accident that the root of miqra’, qara’, was 48included in the same pronouncement. By using it, Yah is explaining the purpose of this essential day. Qara’ reminds us that we are being “invited into God’s presence, called out” of this world to be with Him. This is a “summons to meet” Yahowah. It is a time to “read and recite” the word of God. Qara’s inclusion within the title, Miqra’, reminds us that we are to “proclaim this announcement publicly” so that additional guests attend the Feast.

There is a lot to celebrate, a great deal to share. And there is no better way to observe this day than to read and recite the Towrah as we invite the estranged to seek Yahowah.

And if ever a day was ‘etsem | essential and life-sustaining, it is this one. On Shabuw’ah, the Covenant’s children grow in importance and capability. It is the occasion commemorating Yahowah’s desire to raise us as His children.

The Miqra’ of Shabuw’ah depicts the Spirit’s work in our lives. And that is why we are asked not to do Her job…

“You should not endeavor to perform or accomplish (lo’ ‘asah – do not affect, produce, or institute) any of (kol) the work (‘abodah – labor and service, or the energy expended to provide the ministry or duties) of the Mala’kah | Spiritual Counselor (Mala’kah – of the Maternal Messenger and Heavenly Envoy).

This is an eternal (‘owlam – this is an everlasting) prescription for living (chuqah – clearly communicated and inscribed instruction to live life to its fullest and be cut into the relationship) in all your dwelling places and homes for all time (ba kol mowshab ‘atem) throughout your generations (la dowr ‘atem – within your family and lineage).” (Qara’ / Called Out / Leviticus 23:21)

Consistent with what we have discovered, throughout Shabuw’ah, the Ruwach Qodesh | Set-Apart Spirit, our 49Mala’kah | Spiritual Counselor, is working to make Beny Beryth | the Covenant’s Children better. She is raising us as Her own – enriching and enhancing, enlightening and empowering, Her Bikuwrym. On behalf of Yahowah, She can accomplish what no man can achieve.

The Festival of Seven Sevens is an appointment with God which is to be observed and proclaimed forever, throughout time, no matter where we live. It is a prescription for living, etched in stone to cut us into the Covenant.

Since Yahowah had so much to say about the Miqra’ of Shabuw’ah, let’s review His instructions, this time uninterrupted by my explanations and commentary. God begins:

“Then you should take this written communication into account, focusing on the written content of the book so that you can proclaim and explain (wa saphar) on your behalf (la ‘atem) the means to (min) contemplate the consequence of wavering or delaying, and as a result, being left behind (machorath) on the Shabat and during this week (ha shabat).

From the day (min yowm) that you arrive (bow’ ‘atah) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah) of the perfected (tamym), there will be (hayah) seven weeks (sheba’ shabatowt). (Qara’ 23:15)

Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony (‘ad) to (min) consider the ramifications of hesitating, equivocating or vacillating (machorath) during the week and unto the seventh Shabat (ha shabat ha shaby’iy).

You can explain the written accounting (saphar / sepher) of fifty (chamishym) days (yowmym). So 50therefore (wa), with the renewing and restoring (chadash) gift of the sacrificial offering (minchah), you can approach and present yourself to (qarab la) Yahowah (Yahowah). (Qara’ 23:16)

You all should come bringing (bow’) out of (min) your homes (mowshab ‘atem) two life-altering (shamaym) loaves of bread (lechem) as an ascending wave offering (tanuwphah), a double portion (shanaym) for a tenfold enrichment and empowerment (‘isharown).

They should be comprised of (hayah) fine flour (soleth) baked (‘aphah) with yeast (chamets) for Firstborn Children (Bikuwrym) to approach (la) Yahowah (YaHoWaH). (Qara’ 23:17)

You should come as close as possible (qarab), taking responsibility above and beyond (‘al) the loaves of bread, attacking the problem by dining (ha lechem) with seven, conveying the promise of (sheba’) being perfected, becoming unblemished and innocent (tamym), as children (beny) by way of the lambs (kebes) each year as the means to renewal (shanah), and (wa) one (‘echad) bull, representing that which is frustrating and divisive, broken and ineffectual (par), a young male (ben) in the morning to encourage being perceptive and discerning, considering the available information to respond appropriately (ha baqar / boqer), and two transformative (wa shamaym) rams representing the upright pillar and doorway, even the leader of the flock (‘ayil).

They will exist as (hayah) a means to become acceptable and to ascend (‘olah) to (la) Yahowah ().

Their gift (wa minchah hem) is offered freely and is poured out on their behalf (nasak hem) by the feminine manifestation of the fiery light (‘isheh), a uniquely welcoming and pleasing spirit of acceptance (reyach), 51reconciling the relationship (nychowach) to approach (la) Yahowah (Yahowah). (Qara’ 23:18)

You should prepare and provide (wa ‘asah) just one, a singular (‘echad) satyr or scapegoat to depict demon-possessed beings to be overcome to prevail (sa’yr ‘ez) for going astray, for having missed the way and being wrong (la chata’ah), and two (shamaym) lambs (kebes) sons (ben) a year-old for renewal each year (shanah), serving as a sacrificial offering and for consumption during the feast (zebach) to reconcile the relationship, completely finishing what was required to repay the debt and make amends, reestablishing rapport (shelem). (Qara’ 23:19)

And so then the priest (wa ha) should elevate and wave (nowph) the bread (lechem) of Firstborn Children (Bikuwrym) along with them (‘eth hem ‘al) as an uplifting wave offering (ha tanuwphah) before the presence of (la paneh) Yahowah (Yahowah).

Along with (‘al) the two (shanaym) lambs (kebes), they will be (hayah) set apart and purifying (qodesh) to approach (la) Yahowah (Yahowah) in conjunction with the priest (la ha kohen). (Qara’ 23:20)

And (wa) you should announce an invitation to meet along with a welcoming opportunity to announce what you read (qara’) in association with (ba) this essential (‘etsem) day (ha yowm ha zeh).

It exists as (hayah) a set-apart (qodesh) Miqra’ | Invitation to be Called Out and Meet and Proclaim the Word (Miqra’) for you to approach (la ‘atem).

You should not endeavor to perform or accomplish (lo’ ‘asah) any of (kol) the work, service, or duties (‘abodah) of the Mala’kah | Spiritual Counselor and Maternal Messenger (Mala’kah).

This is an eternal (‘owlam) prescription for living, 52a clearly communicated and inscribed instruction to live life to its fullest and be cut into the relationship (chuqah) in all your dwelling places and homes for all time (ba kol mowshab ‘atem) throughout your generations (la dowr ‘atem).” (Qara’ / Called Out / Leviticus 23:21)

 



 

There is a unique aspect of this Festival Feast which was only hinted at in the Qara’ / Called Out / Leviticus 23 presentation. But since Moseh expounded upon the purpose of the Miqra’, affirming the all-inclusive nature of the Feast of Seven Sevens in Dabarym / Words / Deuteronomy, let’s turn to it now and examine the connection between promise and fulfillment.

In context, remember that this instruction follows Yahowah’s presentation of Pesach, Matsah, and Bikuwrym...

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

Indeed (ky), in (ba) the time of renewal (chodesh) of ‘Abyb (ha ‘Abyb), Yahowah (), your God (‘elohym ‘atah), brought you out, rescuing and removing you (yatsa’ ‘atah – descended and extended Himself, came forth to serve you, withdrawing you) from (min) the 53Crucibles of Religious and Political Oppression (Mitsraym) during a time of great darkness (laylah – at night). (Dabarym 16:1)

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

You should not eat it in association with (lo’ ‘akal ‘al) yeasted bread (chamets – that which has become soured and embittered, cruel and ruthless, by the oppressive nature of this fungus).

For seven (sheba’) days (yowmym), you should consistently consume (‘akal) it with (‘al huw’) matsah | unyeasted bread (matsah – flatbread without the culture of yeast, becoming uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion).

It is the bread (lechem) of affliction and oppression, of persecution and harassment, and being forced to bow to religious subjugation (‘ony).

For indeed (ky), you were brought out and taken away, withdrawn and removed (yatsa’) from (min) the realm (‘erets) of the religious and political oppression (Mitsraym – of the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures 54in the place of coercive cruelty where slaves were confined and restricted by political persecution, besieged and assaulted as if shut up inside a concentration camp) with (ba) a sense of great urgency (chiphazown – the imperative to act quickly in anxious anticipation with some apprehension regarding the consequence of inaction; from chaphaz and own – to appreciate the sense of urgency and need to act immediately concerning the alarming situation).

In response to this (lama’an – based upon receiving this answer and with regard to the intent of this witness and account), you should always remember to proclaim this (zakar ‘eth) all (kol) the days (yowmym) of your lives (chay ‘atah), that on this (‘eth) day (‘eth yowm), you were brought out of and withdrawn from (yatsa’ ‘atah min) the land (‘erets) of the Crucibles of Oppression (Mitsraym). (Dabarym 16:3)

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

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

You will continually fail to actually understand and effectively experience (lo’ yakol – you will not prevail in grasping the meaning and implications of) that which is associated with (la ‘eth) the gift of the sacrificial offering (zabach – the endowment derived from the preparation and present; from zabad – the bestowing of a 55gift and the endowment of a present) of Pesach | Passover (ha Pesach – of sparing and providing immunity while protecting and making invulnerable while continuing to move in a straightforward fashion while removing all confrontational obstacles) within the context of one of (ba ‘echad) your interpretations and reasoning (sha’ar ‘atah – your thinking, calculations, and estimations regarding additional assemblies) which, to show the way to the benefits of the relationship (‘asher), Yahowah (), your God (‘elohym ‘atah), is placing before you as a gift to approach (nathan la ‘atah). (Dabarym 16:5)

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

There is where you shall consistently offer the sacrifice (sham shem zabach – behold and pay attention to the name associated with the gift of the sacrificial offering) associated with (‘eth) Pesach (Pesach – Passover) in (ba) the evening (‘ereb) as (ka) the sun (shemesh) goes down (bow), at the appointed meeting and designated time (mow’ed) you were brought out (yatsa’) of (min) Mitsraym (mitsraym – serving as a metaphor for societal religious, political, military, and economic oppression). (Dabarym 16:6)

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

56And you should turn to face Him (wa panah – you should be prepared and ready after changing your direction in life to look upon His face and enter His presence, appearing before Him) in (ba) the morning to encourage being perceptive and discerning, seeking to find and consider the available information which is available and then respond appropriately (ha baqar / boqer – seeking to grow and be fruitful as the sun rises, especially thoughtful in the dawn’s early light).

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

Six (shesh – to be bleached white) days (yowmym) you should actually and consistently consume (‘akal) matsah | unyeasted bread (matsah – flatbread without the culture of yeast to become uncontentious by eliminating conflict and dispute).

And (wa) on (ba) the seventh (ha sheba’ – to take an oath and make a promise) day (ha yowm) come together for a celebration (‘atsarah) to approach (la) Yahowah (Yahowah), your God (‘elohym ‘atah).

There is no reason to do (lo’ ‘asah) the service of the Mala’kah | Maternal Messenger and Spiritual Counselor (Mala’kah).” (Dabarym 16:8)

Now that we have retained our footing, this is what appears next…

“You should consistently recount the written documentation communicated on how to relate to (saphar / sepher – you should narrate and enumerate the words in the book and quantify, explain and inform about them in writing regarding the record of) seven (sheba’ – the promise of) sevens, and thus weeks (shabuwa’ – seven days as a binding oath), as it pertains to you (la ‘atah) 57beginning from (min chalal – initiating the process of penetrating with a sharp object from) bringing a sickle, the implement for liberating, separating, gathering, and harvesting (chermesh – reaping hook; from charam – to devote and dedicate that which is split apart and separated) unto (ba) the standing grain (ha qamah – that which is upright and firmly rooted; from quwm – to stand upright and rise, to be ratified, confirmed, and established, then raised).

Begin (chalal – initiate the process, cutting to the chase, and penetrate to the heart of the matter) to recount the written word regarding (la saphar / sepher – to narrate and enumerate the inscribed message in the book and quantify, explain and inform about this accounting in writing, communicating how to relate to) seven sevens (sheba’ shabuwa’ – seven weeks).” (Dabarym / Words / Deuteronomy 16:9)

Our attention should always be focused on the written Word of our God – reading His Towrah wa Naby’. It is where we will find the answer to every important question.

Counting is part of the process, but relating to what we are enumerating is more important still. And in this case Yahowah wants us to explain the reasons behind His choice of seven sevens. So, beyond the fact that sheba’ includes God’s promise, here are my conclusions…

There were six days of creation, and then on the seventh, Yahowah reflected upon and blessed what He had achieved. Mankind’s experience outside of the Garden of ‘Eden will last six thousand years before we are allowed to return and enjoy it during the seventh millennium. We are invited to walk to God along the six steps He has provided so that we can celebrate our relationship during the seventh. The universe is six-dimensional, with the three dimensions of space plus time, separation, and attraction, with its Creator living in the seventh. Humankind, 58conceived in God’s image on the sixth day as a carbon-based lifeform with the atomic number of six, in addition to Yahowah, who is one, is the perfect result.

By starting the countdown to this Festival with the Bikuwrym Harvest, we discover that Shabuw’ah isn’t an isolated affair. The path to God is straightforward, one step following another. The seven Feasts work in harmony as a cohesive whole, accomplishing a singular purpose.

The secret to understanding sheba’ and its derivative, shabuwa’, is that, in addition to meaning “seven,” they convey “to make a binding promise and solemn oath.” With the Miqra’ey, Yahowah is making the following commitment: if you follow My seven-step plan you will return to ‘Eden to camp out with Me.

There is an interesting play on words in this presentation of Sheba’ Shabuw’ah – the only Miqra’ where sin’s symbols are included. Cognizant of our revolt against Yahowah, we find chalal, whose primary meaning is not “to begin,” but instead “to defile, profane, pollute, treat with contempt, desecrate, and dishonor so as to achieve a lower status and diminished state.” Along these lines, chalal also means “to be seen as impure, to be in violation of the agreement, and for the proud to be degraded for having done something which is reprehensible.”

Qamah, translated as “standing grain,” represents human souls who “are upright and firmly rooted.” As a result of the “chermesh – they will be liberated and separated, gathered in and harvested.” Through the Mow’ed, those “quwm – standing before God will rise, ratified, confirmed, and established.”

Since chermesh qamah is symbolic of the Firstborn Children, the duration of time from Bikuwrym to Shabuw’ah is seven weeks. Since it is also seven sevens from the day after Matsah, we transition from UnYeasted Bread to Firstborn Children without pause or interruption.

59In this next statement, Yahowah tells us that one way to acknowledge His charity is to show some ourselves. Yet, He wants it to be our choice and voluntary.

“Then (wa) you should act upon and engage in (‘asah – you should attend to and celebrate, participating in at this time (qal perfect)) the Festival Feast (Chag – the Celebration and Party) of Shabuw’ah (Shabuw’ah – of Sevens, Shabats, Weeks, and Promises) to approach (la) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), with a solvent (misah – an appropriately affordable portion; from masas – an ultimately insignificant and essentially worthless, all but invisible and dissolvable), voluntary offering of one’s initiative (nadabah – freewill contribution and noncompulsory donation demonstrating one’s own inclinations, doing so voluntarily and readily out of abundance; from nadab – willingly) of your hand (yad ‘atah – through your influence and possessions), which, to demonstrate the way to benefit from the relationship (‘asher – which to show the proper path to travel to get the most out of life), you can actually and consistently give (nathan – you are able to genuinely bestow and continually offer (qal imperfect)) when compared to (ka – according to, relative to, and consistent with) how in this relationship (‘asher – through the path to garner the greatest satisfaction) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God), your God (‘elohym ‘atah), continues to bless and adore you (barak ‘atah – kneels down and favors you, uplifting you while bequeathing you with greatness (piel imperfect – we receive the benefits on an ongoing basis)).” (Dabarym / Words / Deuteronomy 16:10)

God has said it so many times it bears repeating: we 60must ‘asah | engage if we want to profit from the Miqra’ey. When it comes to the Beryth, our actions determine whether we are considered participants.

As is the case with UnYeasted Bread, Seven Sevens is a Chag | Celebration of the relationship. It is our opportunity to approach Yahowah.

In the midst of this transition from God doing everything for us, of our only responsibility being to respond to what He is offering, we see the first hint of us being able to contribute to the relationship. To be sure, very little is being asked of us, something so “misah – it is appropriate and affordable, even perceived to be insignificant when compared to the greater good.” Misah is “soluble, dissolving into” all God has poured into this relationship, to the point of “vanishing and becoming invisible.”

This suggests that our contributions, when combined with God’s barak | blessings, reveal Yahowah’s love. We become a window through which Yahowah can be perceived.

As is the case with any “invitation” offered under the auspices of freewill, the recipient has the option to accept it, ignore it, or reject it. And that is why “‘asah – engage and act” was scribed in the consecutive form which conveys volition. There are many things we need to “‘asah – do” to participate in the Covenant and approach God, but there is no compulsion, no one is forcing us or commanding us to act upon Yahowah’s guidance. These are requests, not demands. There is no penalty associated with ignoring any of them.

But there is a consequence, both of accepting and rejecting these Invitations to be Called Out and Meet. Those who engage and walk to Yahowah along the path He has provided will live forever as His children in His home. And those who decline these invitations out of apathy or 61antipathy will not.

Never forget that God’s purpose is not to save us, but instead to adopt us. Yahowah wants to be our Father, raising us as His children, helping us grow. His goal is to develop a family-oriented relationship – the Covenant. This seven-step path to His home makes that possible. And as is the case with all meaningful, loving and caring relationships, each party must engage and participate for the union to have merit.

Shabuw’ah is a “chag – festival feast,” a “party” where we are offered the opportunity to “celebrate” our relationship with God. It is a time for good friends to gather and share, to eat and drink, to dance and sing, to laugh and smile. Everything Yah has said and done has been designed to achieve this wonderful state of affairs.

There are perhaps a hundred acceptable ways to translate the preposition la. The simplest of these is to render it “to approach and draw near” since it speaks of “a spatial movement toward a goal.” In addition, la can be translated “unto, among, in order to, so that, by, concerning, on behalf of, according to,” and even “for.” And yet there is no reason to use the twelfth definition of la, “for,” when the primary connotation, “to approach,” makes more sense. Therefore, these instructions, like most everything associated with the Miqra’ey, are designed to prepare us to “la – to approach” Yahowah.

This known, our good deeds will not save us. But that does not mean that we shouldn’t strive to reflect our Creator’s nature and be charitable. You cannot go wrong following Yahowah’s guidance or example.

This “freewill offering” is predicated upon past – not future – blessings from God. In this context, it is directly associated with Yahowah’s “‘isarown – tenfold enrichment and empowerment” of His people on this day. After all, Yahowah just said that our voluntary offering, while 62relatively insignificant, and soluble within the whole, should be compared to His blessings – two of which are to enrich and empower us.

Most all religions promote sacrifices to, in essence, “bribe” their deity, either appeasing him, or encouraging their god to “bless” future harvests. There is none of that in Yahowah’s presentation. Neither God’s blessings, prolonged life, nor access to heaven can be purchased.

The Towrah’s presentation of the Yowbel, or Redemptive Years of Yah’s Lamb, is found in the 25th chapter of Qara’, just two chapters removed from the Qara’ presentation of the Miqra’ey. This proximity suggests that they are related, just as the preceding statement in Dabarym serves to tie Shabuw’ah and the Yowbel together. Both are about forgiving debts and setting people free regardless of their obligations. The connection is greater than just the pattern of Seven Sevens.

There is yet another relevant consideration. Our freewill offering is to be “ka – similar, comparable, and related to” the way Yahowah has blessed us. So since this was written to God’s children, we should review the gifts Yahowah has given us to determine which of these we can reciprocate in return. Fortunately, with the benefits of Shabuw’ah added to the gifts associated with Pesach, Matsah, and Bikuwrym, the Miqra’ey’s offerings now match the Beryth’s | Covenant’s.

Yahowah has made us immortal which, while great, is not something we can reciprocate. It’s not like we are in a position to say, “Here, God, is one of my days. Take it and add it to one of your own.”

God has made us perfect. But since Yahowah already is what He has made us, we surely aren’t being asked to exonerate Him. Although, since God’s idea of perfection is “man in addition to God (6 + 1 = 7),” there may be something we can do in this regard.

63The Almighty has adopted us into His family, making us His spiritual children. So since Yahowah is our Father and since He is already Spirit, our only meaningful way to make a contribution here would be to join Him and participate in His family.

God has empowered us, making us greater than we are. So since power flows from Him to us, it would be counterproductive to contravene this process. Besides, there is nothing we can do, much less offer, which would make Yah more powerful than He already is.

Yahowah has enriched us, and we can enrich Him. This is something which works on both sides of the family equation. You see, just as a father enriches his children with his love, guidance, food, shelter, influence, and support, thereby helping his children grow; children can enrich parents through the experiences they share. By observing our Heavenly Father’s Towrah Guidance, we bring great joy to God, just as a son does when he follows in his father’s footsteps. Dowd | David is a perfect example. His affinity for the Towrah, his devotion to learning what it teaches, and his enthusiastic response to what God was offering won Yah’s heart, making Dowd the most loved of men.

When we are wondering what small thing we can offer God that reflects what He has done for us, especially on this day, on Seven Shabats, bringing a copy of the Towrah to read and consider would be a great start. As is the case with most relationships, when we show genuine respect for the interests of those we love, their love for us grows.

In the next statement we are reminded that Yahowah wants to celebrate with us, and the more the merrier. The Festival Feast of Seven Shabats is a gala for all who want to “rejoice and be glad” – a homecoming which includes men and women, rich and poor, young and old, Yahuwdym and Gowym, common workers and Lowy mediators, the 64fatherless and the forsaken, those who have settled down and those who are just passing through.

“You can genuinely rejoice and be glad (wa samach – you can express joy and happiness) in the presence of (la paneh – before the appearance of) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), you (‘atah), and your sons and daughters (wa ben ‘atah wa bath ‘atah), your male and female servants (wa ‘ebed ‘atah wa ‘amah ‘atah), the Lowy (wa ha Lowy – the uniters who join us together), those who, to benefit from the relationship, are in your communities (‘asher ba sha’ar ‘atah – within your gates, cities, and assemblies), those of different ethnicities and cultures (wa ha ger – foreigners from different racial, geographic, and national groups, the sojourner), the orphan and those who are lonely (wa ha yathowm – the fatherless and isolated) and the widow (wa ha ‘almanah – the forsaken whose spouses have passed away) wanting to be led such that she is on the correct path (‘asher) in your midst (ba qereb ‘atah), standing up at the place (ba ha maqowm – being upright at the home) which, to show the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), chooses (bachar – selects, desires, and decides) for His personal and proper name (shem huw’ sham – His designation and reputation) to dwell and reside (la shakan – to abide and inhabit, to settle in, camp out, and call home).” (Dabarym / Words / Deuteronomy 16:11)

Throughout the ages, men and women through compulsion or choice have come to fear and worship their god. And yet God’s inclination is to celebrate a mutually enjoyable relationship. Man has long stressed over being saved, and yet God’s preference is to relax and enjoy our 65company. I rather like Yahowah’s approach better.

And speaking of most people, they plead with the God whose name and preferences they do not know, expecting that He will acquiesce to their desires. That is particularly pathetic because Yahowah introduced Himself to us and shared His intent.

There are many places of Yahowah’s choosing, and they are all related. With ‘Adam it was ‘Eden. With Noach it was the Ark. With ‘Abraham it was the Promised Land. During the Yatsa’ | Exodus it was the Tabernacle. With Dowd it became Yaruwshalaim. With Shalomoh | Solomon it was the Temple. As a place, it is Mowryah and Tsyown, Yaruwshalaim and Yahuwdah, Yisra’el as the Promised Land, even ‘Eden. But more than this, Yahowah’s name belongs in His Towrah, among His Naby’, within His Beryth, throughout His Miqra’ey, and inside His ‘Am, including Yahuwdym.

When we are in one of these places, mentally or physically, we are in the midst of the place Yahowah has chosen for His name to reside and remain.

I find it particularly poignant that the passage culminates with a reference to “standing up at the place where Yahowah, your God, chooses.” Yahowah stood up for us on Mount Mowryah, ultimately enabling us to stand with Him – camping out together for all time.

Also notice that Yahowah introduced the all-inclusive nature of this party with the phrase “rejoice and be glad.” God’s preference is to be around happy people, not curmudgeons. I suspect that there is a little sign somewhere on those pearly gates: Please – No Sourpusses. The only disability for which there is no cure is a bad attitude. And eternity is a long time to endure a brood of killjoys.

Apart from the persistent Islamic persecution of Christians and Jews, there are not many slaves currently in 66Egypt, although there are millions worldwide. And yet this message is universal because, at one time or another, most of us have had our liberty constrained. Therefore, in the midst of the celebration, Yahowah would have us be mindful of what He has done to engender our freedom.

“Remember (zakar – be mindful at this moment (qal perfect)) that indeed (ky) you once existed as (hayah – you were) a slave (‘ebed – one who worked and served at the command of another) in Mitsraym | the Crucibles of Political and Religious Oppression (ba Mitsraym – within 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).

Be observant (shamar – be focused at this time, aware, careful, and considerate) and act upon (wa ‘asah ‘eth – engage in and profit from, energetically participating in) these prescribed inscriptions for living (‘eth ha choqym ha ‘eleh – these clearly communicated written instructions regarding being cut into the relationship).” (Dabarym / Words / Deuteronomy 16:12)

The Mow’ed Miqra’ey are “clearly communicated written prescriptions for living.” We should “shamar – observe them, closely examining and carefully considering them” and then “‘asah – act upon” what God has “choqym – inscribed and prescribed.” This approach will lead us away from mitsraym and to shamaym.

The Miqra’ey are not to be replaced by ceremonies and rituals conceived by man. Those who observe Easter and Christmas, Rosh Hashanah and Hanukkah, All-Hallow’s Eve and St. Valentine’s Day, Ashura Day and Ramadan, the Solstice or May Day, or any other manmade poligious 67(political/religious) scheme contribute to the deception and add to the fog which separates mankind from God.

Rabbis, who are typically misogynists and racists, are uncomfortable with the ecumenical nature of Shabuw’ah. They are about separating men and women, Jews and Gentiles, the religious from the secular. Bringing everyone together on equal footing while acknowledging Yahowah’s name is the antithesis of what they desire.

Therefore, they ignore everything that Yahowah instructed regarding Shabuw’ah and replace it with the claim that it commemorates the time when Moseh received the Towrah on Mount Horeb. And while that is subject to some speculation, and even though I suspect that it is true, it misses the point. If we want to enjoy Yahowah’s company, we must zakar, shamar, and ‘asah what He revealed. Moreover, other than to dress it up, fondle it, parade it around, and kiss the Towrah like some kind of whore, the Hasidic are married to their Talmud, not Yahowah’s Towrah.

It is worth noting that some Christian denominations acknowledge Shabuw’ah – the only Miqra’ so honored. Unfortunately, they do not know its proper name, or the significance of that title, and they celebrate it on the wrong day, choosing “Pentecost” or “Whitsun,” instead. And they attribute it to the birth of their church, rather than celebrating a relationship with Yahowah.

None of Shabuw’ah’s redemptive metaphors or prophetic insights are conveyed to their congregations. For them, it is all about the beginning of the “Church Age,” and of them replacing Jews as God’s instruments. No thought is ever given to this being the fourth stride toward living with God, or that it is the midpoint in Yahowah’s seven-step plan of reconciliation. They even fail to see how Seven Shabats serves as a central plank in the unfolding of God’s redemptive timeline, providing the very framework of 68Yahowah’s schedule.

Our preference should always be to listen to Yah…

“You should consistently recount the written documentation on how to relate to (saphar / sepher) seven sevens, and thus to the promises of seven (sheba’ shabuwa’), as it pertains to you (la ‘atah) beginning from (min chalal) bringing a sickle, the implement for liberating, separating, gathering, and harvesting (chermesh) unto (ba) the standing grain, that which is upright and firmly rooted, ratified, confirmed, and established (ha qamah).

Begin by initiating the process (chalal) to recount the written word regarding (la saphar / sepher) seven sevens (sheba’ shabuwa’). (Dabarym 16:9)

Then (wa) you should act upon and engage in (‘asah) the Festival Feast (Chag) of Shabuw’ah | of Sevens, Shabats, and Promises (Shabuw’ah) to approach (la) Yahowah (), your God (‘elohym ‘atah), with a solvent, appropriate, and affordable (misah) voluntary offering of one’s initiative (nadabah) of your hand (yad ‘atah), which, to demonstrate the way to benefit from the relationship (‘asher), you can actually give (nathan) when compared to (ka) how in this relationship (‘asher) Yahowah (Yahowah), your God (‘elohym ‘atah), continues to bless and adore you (barak ‘atah). (Dabarym 16:10)

You can genuinely rejoice and be glad (wa samach) in the presence of (la paneh) Yahowah (Yahowah), your God (‘elohym ‘atah), you (‘atah), and your sons and daughters (wa ben ‘atah wa bath ‘atah), your male and female servants (wa ‘ebed ‘atah wa ‘amah ‘atah), the Lowy (wa ha Lowy), those who, to benefit from the relationship, are in your communities (‘asher ba sha’ar ‘atah), those of different ethnicities and cultures (wa ha ger), the orphan and those who are lonely (wa ha 69yathowm) and the widow and the forsaken (wa ha ‘almanah) wanting to be led such that she is on the correct path (‘asher) in your midst (ba qereb ‘atah), standing up at the place (ba ha maqowm) which, to show the way to receive the benefits of the relationship (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah), chooses (bachar) for His personal and proper name (shem huw’ sham) to dwell and reside (la shakan). (Dabarym 16:11)

Remember (zakar) that (ky) you once existed as (hayah) a slave (‘ebed) in Mitsraym | the Crucibles of Political and Religious Oppression (ba Mitsraym).

Be observant (shamar) and act upon (wa ‘asah ‘eth) these prescribed inscriptions for living (‘eth ha choqym ha ‘eleh).” (Dabarym / Words / Deuteronomy 16:12)

 

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