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| Mitswah – His Terms and Conditions (2) |
What follows is a treatise on the Sabbath, on our relationship with our Heavenly Father and Spiritual Mother, as well as how to behave spiritually and morally. On the second of the two tablets Yahowah etched in stone with His own finger, He wrote the following Seven Instructions, beginning with:
“Remember (zakar – recall, reflect upon, recognize, mark, memorialize, mention, proclaim, and be earnestly mindful) that the Sabbath (‘eth ha shabat – the seventh day, the time of promise where our debts are settled so we can settle down with Him based upon the oath of the) day (yowm) is set apart (qadash – is separated unto God for purifying and cleansing and thus special (piel stem (where the object endures the action) infinitive construct (serving as a verbal noun))). (20:8)
Six (shesh – speaking of that which is bleached white or adorned in fine linen) days (yowmym) you can actually and continuously work (‘abad – you can labor (qal stem and imperfect conjugation)) and (wa) you can genuinely engage in the totality of (‘asah – you can do all of, prepare and produce the full extent of, fashion and finish, advance, assign, and accomplish, institute, celebrate, and actually act upon (qal stem perfect conjugation)) all of (kol – the entirety of) your service of representing the Messenger and proclaiming the message (mala’kah – your usefulness as a spiritual envoy; from mal’ak – spiritual messenger and heavenly envoy). (20:9)
But (wa) the seventh (shaby’y – the solemn promise which fulfills and satisfies those who listen and are observant of the role of the seventh) day (yowm), the Sabbath (ha shabat – the seventh day, the time of observance, of rest and reflection, and of ceasing and desisting from ordinary labor to consider the promise to settle all disputes and settle down with) of (la – associated with so as to approach) Yahowah (), your God (‘elohym), you should never actually engage in (lo’ ‘asah – you should not habitually do, consistently prepare or produce, and you should not consistently fashion or finish, advance or assign, accomplish or act upon (qal stem imperfect conjugation)) any part of (kol) the work of God’s Representative and Messenger (mala’kah – from mal’ak, the ministry and mission of the heavenly envoy, the Divine endeavors and labor of God’s corporeal manifestation) yourself (‘atah), your son (ben), your daughter (bat), your male and female servants and staff (‘ebed wa ‘amah – your employees and those men and women who work for and with you), your means of production (behemah – your animals and beasts of burden), as well as (wa) those visitors (ger – foreigners) who relationally (‘asher) are in your home, property, or community (ba sa’ar – are inside an area enclosed by a door or gate, a household, assembly, city, or nation). (20:10)
For indeed (ky – because) in six (shesh – symbolic of mankind being bleached white and purified on the sixth) days (yowmym) Yahowah () acted and engaged, preparing and producing everything associated with completing (‘asah – totally fashioning, instituting, advancing, accomplishing, doing, celebrating, and attending to the full extent of (qal stem perfect conjugation)) accordingly (‘eth) the heavens (ha shamaym – the spiritual realm) and the earth (wa ha ‘erets – the material world), and the seas (wa ha yam), and all (kol – everything) which relationally (‘asher) is in them (ba).
And (wa) He became completely settled (nuwach – He rested after settling all unresolved issues) during (ba) the Almighty’s seventh (ha shaby’y ‘al – God’s solemn promise which fulfills and satisfies those who listen and are observant of the role of the oath of the seventh) day (yowm).
Therefore (ken – consequently, this is true and correct) Yahowah () blessed and adored (barak – knelt down and lowered Himself to greet those He had created, and did everything to lift them up on (piel perfect)) everything associated with this day (‘eth ha yowm), the Sabbath (ha shabat – the seventh day, the time of observance, of rest and reflection, and of ceasing and desisting from ordinary labor to consider the promise God has made to settle our debts and settle us in His home on this), setting it apart (qodesh – separating it from others, dedicating it to separation, cleansing, and purifying).” (Shemowth / Names / Exodus 20:8-11)
We have been asked to follow Yahowah’s example, resting on the seventh day, so that we can remember and reflect upon the promise He has made, and subsequently fulfilled, to settle our debts, resolving every issue which has separated us. Considering what He has done to serve us on this day, especially on the Sabbath of Unleavened Bread in 33 CE, it’s not too much to ask.
While the superficial perspective on this instruction encourages us to cease working on the Sabbath, the deeper spiritual message is that Yahowah has promised to save us so long as we rest and rely on Him to do His job.
As with most everything Yahowah reveals, there is more to this, the First of Seven Instructions God etched in stone on how to live our lives than initially meets the eye. The title shabat Yahowah chose to describe the “seventh” day tells us that this is the time to “observe,” and thus carefully consider the “promise” His “sworn oath” is to save us.”
More than this, the Sabbath is about “nuwach – resting,” because God wants us to realize that we cannot earn our salvation. It is a gift, one whereby we must rely on Him to do everything which is required to redeem us. And He accomplishes this merciful result by way of “nuwach – settling” our debts so that we might become “qodesh – cleansed and purified,” and thereby be “set apart unto” Him. This in turn enables our Heavenly Father to “nuwach – settle” us in His home. It is the reason Shabat and the Ruwach are both described as: “qodesh – set-apart, purifying, and cleansing.”
God is also telling us that when it comes to our existence, and to life itself, He has a plan, one which He has and will continue to follow, and one which He wants us to understand. It is based upon six, which is symbolic of man who was created on the sixth day, in addition to God who is one, equaling the perfect result, represented throughout Scripture as seven. For example, there are seven Called-Out Assembly Meetings, six steps we must follow to receive God’s mercy: Passover, Unleavened Bread, FirstFruits, Seven Sabbaths, Trumpets, and Reconciliations. Collectively, these six steps lead to the Called-Out Assembly Meeting of Shelters, the seventh Festival Feast, where we are allowed to camp out with our Heavenly Father.
And lest we forget, by proclaiming the importance of observing the Sabbath, God has once again placed Himself in conflict with the world’s two most popular religions: Islam and Christianity, whose adherents pray and worship on Friday and Sunday. So I ask you: why do you suppose the founders of these religions collectively thumbed their noses at God’s instructions by selecting days on either side of the Sabbath? The answer, while unpopular, is obvious: Muhammad and Paul were opposed to God.
And please, don’t buy into the Christian myth that we “should worship God every day, making Sunday as good as any other.” Not only doesn’t God want to be worshiped, there is but one day, at the exclusion of all others, set apart to focus upon our relationship with Him. The Babylonians, Assyrians, Egyptians, Greeks, and Romans worshiped their false gods on Sunday, which is why Sunday Worship was mandated by Roman Catholicism in direct conflict with God’s instructions. There is absolutely no justification for it in Scripture.
But this leads to another question: do the billions of Muslims and Christians who thoughtlessly stumble into mosques and churches on Fridays and Sundays without resolving this conflict believe God is capricious (and thus unreliable), or that God has given religious clerics the authority to contradict Him? Or has their faith preempted thinking?
* * *
Before we consider the second of these Seven Instructions, I’d like to turn your attention to something Yahowsha’ said. In Mattanyah / Matthew 19:17 we read: “Teacher, teacher, what good and beneficial thing shall I do that I may obtain eternal life? He said to him, ‘Why are you asking Me about what is good, healing, and beneficial? There is One who is healing and beneficial. So if you wish to enter into life, keep His instructions.’”
As we have learned, Yahowah saves. He is the source of eternal life. He is the one who has provided His Towrah to teach us, to instruct us, and to guide us. The Christian fixation on “Jesus” obscures the very message the Ma’aseyah, Himself, revealed. Even He told us not to focus on Him. And that being the case, why does anyone refer to themselves as a “Christian?”
But that was not the end of the discussion. “And he said to Him, ‘Which ones?’” Now if the Ma’aseyah Yahowsha’ had answered by reciting any of the three summary statements Yahowah had written on the first tablet, whereby He affirmed the terms of His Covenant, or had He quoted the previous instruction, He would have been killed prematurely for committing a crime punishable by death: saying Yahowah’s name. And that would have forestalled our salvation because Yahowsha’ had yet to fulfill Pesach, Matsah, or Bikuwrym.
Recognizing that He had already conveyed the message written on the first tablet in His initial answer, the Ma’aseyah specifically cited five of God’s Instructions in His follow up answer, citing six statements in all, which required a paraphrase of the intent of the final admonition: “And Yahowsha’ said, ‘You shall not commit murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honor your Father and Mother [both represented by Divine Placeholders in the oldest manuscripts]; and You shall love your neighbor as yourself.” (Mattanyah / Yah’s Gift / Matthew 19:18-19)
This approach shows the Ma’aseyah Yahowsha’s support for the format we have observed. The two tablets are divided between three statements which present the terms of the Covenant and six plus one instructions. The notion of “Ten Commandments” is therefore unsupported.
And as I’ve already mentioned, the reason why Yahowsha’ didn’t actually include the first of the Seven Instructions—the one describing the importance of the Sabbath, is that He couldn’t, at least not without sacrificing His life for naught. You see, the rabbinical establishment of scribes, priests, Pharisees, and Sadducees, had made it a crime, punishable by death, to say Yahowah’s name. And as you may recall, Yahowah signed His name not once, but three times in the context of His First Instruction: “…the Sabbath of Yahowah your God,… For indeed in six days Yahowah completed the heavens and the earth…. Therefore Yahowah blessed and adored the Sabbath day, setting it apart.”
So if Yahowsha’ had recited this accurately, He would have been killed prematurely, outside of the context of Passover and Unleavened Bread. This would not only have caused Him to have given His life in vain, but by failing to fulfill the prophetic promises made about Him being the Lamb of God (a direct reference to Passover), it would also have disqualified Him as being the Ma’aseyah. Further, had He misquoted the Statements and Directions, adding or removing words, He would have violated the Towrah’s teaching regarding this very thing, and thus disqualified Himself as being the “perfect and unblemished” Lamb.
And should you be wondering, had Yahowsha’ usurped the freewill of those who would have assassinated Him for having pronounced Yahowah’s name, He would have violated the prime objective, which is to encourage people to freely choose to form a loving relationship with God. Moreover, Yahowah’s six plus one equals seven formula (mankind in addition to God results in perfection) which permeates every aspect of His instructions regarding our salvation should not be understated. By reciting the last six, Yahowsha’ highlighted this distinction. Also, by stating that paying attention to these Six Instructions resulted in eternal life, Yahowsha’ was affirming that there is a spiritual component to each instruction – one that we will carefully examine and consider.
As we have discovered, there are tremendous insights to be gleaned by those who go back in time and view the picture painted by the Ancient-Hebrew alphabet with which these instructions were initially inscribed. Shabat, written as שַׁבָּת by the Masoretes, and as by Moses, begins with the letter Shin, In paleo-Hebrew it was represented pictorially by teeth, and thus symbolized language and words, instructions and directions, in addition to nourishment. Affirming this legacy, “shama’ – listen” and “shamar – observe” both begin with Shin.
The second letter, Beyth, was depicted by a graphic representation of a sheltered enclosure or dwelling place, and it symbolized being part of a family which was protected inside of their home. Even today, beyth means “family and home,” and beryth, which is derived from it, designates the title of Yahowah’s “Family-Oriented Covenant Relationship.”
The final letter in shabat, Taw, was conveyed in Ancient Hebrew using an upright pillar with a horizontal support beam. It conveyed the ideas of an upright pillar which was designed to hold up and enlarge a tent, and especially the Tabernacle. It also represented a doorway, in addition to a mark, a sign, a symbol, and a signature—all of which are symbolic of Yahowsha’. And as a Theth, the final letter of Yah’s promise even more adroitly bears His signature and mark inside of His protective enclosure.
Therefore, the letters which form shabat convey: instructions regarding the doorway which provides access to God’s home, to being part of His family, to being sheltered and protected by the Upright One.
So now with the First of Seven Instructions set in stone, the Six which follow are ordered according to their significance—a fact suggested by the very next word God wrote: kabed – meaning “significant.” The Hebrew verb, which is habitually translated “honor” in the context of this instruction, literally means “heavy or weighty.” And yet while kabed and its derivatives appear 376 times in the Torah, Prophets, and Psalms, there are only two passages, both in Samuel, where it can be translated as such. On all other occasions we are required to render kabed symbolically, using phrases such as: “very significant, awesomely impressive, great, massive, enormous, valuable, beneficial, worthy of respect, honorable, or weighty in the sense of something which is especially important to consider carefully.” Therefore, with kebed, we are being alerted not only to the relative significance of the following direction, but also to God’s proclivity for symbolism.
The Second of Seven Instructions symbolically provides the following spiritual insights:
“Choose to carefully consider, view as worthy, enormously valuable, and significant, and elect to respect and honor (kabed – I want you of your own volition to perceive as awesomely impressive, intensely relevant, extremely great, massively important and glorious so as to influence and engage (written in the piel stem revealing that our Heavenly Father and Spiritual Mother are affected by and respond to our perceptions of them, and in the imperative mood which expresses a command or exhortation which is subject to volition)) accordingly the symbolism of (‘eth – that which is represented by) your Father (‘ab – biological, adoptive, or heavenly father) and (wa) that which is represented by your (‘eth – the symbolic nature of your) Mother (‘em – biological, adoptive, or spiritual mother) for the purpose of (le’ma’an) continuously lengthening (‘arak – choosing of your own volition to constantly elongating and always prolonging, growing and continuing (written in the hiphil stem, imperfect conjugation, and paragogic nun ending)) your days (yowm) within and upon the Almighty’s (‘al) land (‘adamah – ground; from ‘adam, the name of the first man created in God’s image) which relationally and as a blessing (‘asher) Yahowah (), your God (‘elohym), has actually given to you (natan la – has literally produced, provided, and genuinely bestowed freely to you as a gift (qal participle)).” (Shemowth / Names / Exodus 20:12)
Reinforcing the fact that something is different between this instruction and the four which have preceded it, this is the first and only time one of the verbs Yahowah etched in stone has been scribed in the imperative mood. It sets the guidance God is providing here apart from the affirmation of the Terms of His Covenant and His Sabbatical Plan of Salvation He has previously conveyed. By using the imperative, our Heavenly Father has revealed that He wants us to choose to engage in a family-oriented relationship with Him.
There are seven trillion reasons to fall in love with Yah, and while this isn’t leading the parade, it is nonetheless an important part of the chorus, at least for me. Sure, it’s a subtle thing, but so are many of the best things in life and learning. Here in this statement about our Father and Mother, the supposed “Commandment” least comfortable being rendered as a command, Yahowah interjects the imperative mood. By doing so, He has accomplished to two things – at least for those who are observant. First, He has revealed that not one of these ten statements was scribed as a “command.” And second, He has affirmed that the imperative mood serves as a means to expresses volition. This is what God wants, and He wants us to want it too.
Considering that these instructions are listed in order of their relevance, and that kabed is a symbolic term, as is ‘eth (the contracted form of ‘owth which is the Hebrew word for symbolism), this is one of many times where we are actually compelled to consider a verse metaphorically—making it an especially relevant one to analyze at this juncture.
As we approach this passage, seeking to understand it, remember, Yahowah just told us that fathers would corrupt their children by corrupting His testimony, so “carefully considering and respecting” what one’s human parents have to say would be counterproductive in this context. Further, our biological parents are seldom if ever “awesomely important, enormously great, or glorious.” Moreover, it would be extraordinarily unlikely that “honoring” our parents would add so much as a single day to the length of time most of us will spend in Yisra’el—which is the only land given to us by God. This observation is underscored by the fact it would be another forty years before anyone in this original audience would cross the Jordon River, thereby excluding most of them, while limiting the time the few who made the crossing would spend in the Promised Land. Considering all of these factors, a superficial interpretation of this instruction does not lead to a rational result.
Therefore, to derive the spiritual meaning of this divine prescription for living let’s consider the graphic symbols Yahowah used to write the most telling words in this instruction. Father is comprised of Aleph (א) and Beth (ב), the initial characters in the Hebrew alphabet—and indeed the origin of the English word. When we say “alphabet” we are essentially saying “father.” The א was originally drawn in the form of a ram’s head, which was symbolic of “power, might, leadership, and authority.” A ram represented the “ability to perform, doing whatever work was required.” In ancient Hebrew, the letter ב was shaped to depict a tent enclosure, and therefore it was symbolic of a “shelter, family, and home.” And thus we may infer that the “’ab – Father” being “represented” in the Instruction is the “Mighty One with the power and authority to build His home, doing the work required to shelter His family, and lead them” to the Promised Land: Our Heavenly Father.
The Hebrew word “’Em – Mother” begins the same way, with the original version of א, convey all of the power, authority, and capability symbolized by the ram. But then we must combine this with the Hebrew letter Mem (מ), which was originally drawn to depict the “life-sustaining and cleansing” properties of “water.” The letter was drawn to depict waves upon the sea. So we may conclude that the “Mother” depicted in this Godly instruction, who has the “power to impart life, the ability to sustain it, and the will to do whatever is required to cleanse Her children, perfecting them,” is: Our Spiritual Mother.
For those who may be thinking that I’m reaching here by referring to the symbolism inherent in the ancient Hebrew letters Yahowah actually etched in stone, you may find it comforting to know that of the eight Dead Sea Scroll parchments written in paleo Hebrew, seven of those were Torah manuscripts, which is where Yahowah’s Seven Instructions were written. And as we shall see as we dig deeper into Yahowah’s revelation, most every Hebrew word, name, and title, including God’s, are best understood when we consider the alphabet originally chosen to comprise them.
In this light, while most people are comfortable envisioning God as our Heavenly Father, relatively few are open to the realization that the Set-Apart Spirit (errantly depicted as the “Holy Spirit” or worse, the “Holy Ghost”) is maternal. And yet in Bare’shiyth / Genesis 1:27 Yahowah unequivocally revealed: “So God created ‘Adam in His image (tselem – resemblance, pattern, and model). In the image of the Almighty He created him. Male and female He created them.” God, therefore, in addition to being paternal has a maternal nature. And when we consider the three ways He manifests and describes Himself, as our “’ab – Father,” as the “ben – Son,” and in the form of the “ruwach qodesh – Set-Apart Spirit,” we find that only one of the three titles is feminine.
Moreover, in keeping with the alphabetic symbols which comprise “’em – Mother,” ruwach, a feminine noun, is defined as the “breath of life.” It is directly associated with ruwah, which means “to be completely covered and saturated with water.” Further, while the primary meaning of qodesh, the adjective which describes the Spirit’s nature, is “set-apart,” it routinely conveys the idea of “purifying and cleansing” someone or something so that they may exist in Yahowah’s presence and serve His purpose—further associating its etymology with the handwriting found on the Divine Instruction.
One last thought for those who might still cling to the notion that God is telling us to honor our birth mother as opposed to our Spiritual Mother. Speaking to Yisra’el through the prophet Hosea, Yahowah said: “Rebuke (rib - quarrel in a state of hostility, be in opposition and contend with) your mother, bring a lawsuit forth to prosecute her: for she is not my wife, neither am I her husband.” (Hosea 2:2) Their mothers, like their fathers, had corrupted and ignored Yah’s advice, and had chased after false gods whom they called “the Lord,” and were thus leading their children astray.
So it is that by taking our time, considering all reasonable possibilities, and evaluating every pertinent clue, that we discover: by revering our Heavenly Father and Spiritual Mother, by carefully considering what God has to say, by seeing God as awesome and glorious, and by valuing God’s instructions, that our days can be elongated, continuing forever, enabling us to live in the Promised Land, itself a metaphor for heaven. And therein is not only the symbolic meaning behind God’s prescription for living, but also the only rational interpretation of this the Second of Seven Instructions.
This insight also explains why the previous Godly directive regarding our Heavenly Father and Spiritual Mother is more vital than: “You shall not murder, nor kill (lo’ rasah).” (Shemowth / These are the Names / Exodus 20:13) Just two words long, this is the Third of Seven Instructions. But by ignoring or corrupting, disregarding or twisting, Yahowah’s Torah, which includes the Terms and Conditions of His Covenant and Called-Out Meetings, many commit spiritual murder, foreshortening their own lives and those of their children. God is imploring us not to do that.
Before we move on, I’d be remiss if I didn’t resolve an issue which has become the subject of many heated debates. Those who say that God asked us not to commit “murder” are correct, but so are those who insist that He instructed us not to “kill.” The Hebrew word rasah can be translated either way. The ramifications are of course significant, especially as one considers what soldiers are asked to do in religiously and politically inspired wars.
This next Instruction, the Fourth of Seven, also compels us to consider its deeper, spiritual insights. “You shall not commit adultery (lo’ na’ap – you shall not be unfaithful and have relations with more than one marriage partner).” (Shemowth / Names / Exodus 20:14) “Na’ap – adultery” differs from “zana – illicit heterosexual relations” only in that the former speaks of violating the “beriyth – covenant marriage vow” upon which the whole of Scripture is based.
This is the fourth familial reference Yahowah has made. He has spoken of His concern that fathers fail to protect their children, of sons and daughters observing Shabat, of considering the full significance of our Heavenly Father and Spiritual Mother so that we might live forever in the place God has provided for us, and now, of being faithful in marriage. These references underscore our Heavenly Father’s affinity for His beriyth – Covenant – a word which is based upon beiyth, meaning “family, home, and household.” Yahowah’s beriyth – Covenant is therefore accurately defined as a familial relationship based upon a monogamous marriage vow and protective home environment. God’s objective in creating the universe is building and sheltering, enjoying and loving, His children, which is why family serves as His principle metaphor and the Covenant is Scripture’s operative term.
So it is by committing adultery that we shatter symbols dear to Yahowah’s heart: husbands and wives becoming fathers and mothers in faithful monogamous relationships akin to a marriage vow to conceive loving families, providing for their children in protective homes, nourishing them.
Again, before we press on, I’d be remiss if I didn’t mention the fact that it was adultery, not homosexuality, that was addressed here. That is not to say that God is supportive of homosexual behavior; He isn’t. But it is to say that adultery is of far greater concern to Him. Christians, encapsulated in Pauline Doctrine, are prone to view homosexuality more harshly than adultery, and therefore lash out at homosexuals while ignoring their own behavior. In so doing, they miss the message God was conveying.
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The next Instruction is simple: “You shall not steal (lo’ ganab).” (Shemowth / Names / Exodus 20:15) Ganab speaks of taking something which does not belong to us by stealth, not force—always without consent and often without the victim’s knowledge. It smacks of “deceit,” of “outwitting” someone, and “cheating” them out of something valuable—and then of “carrying it away.” All of man’s religions do this very thing.
In the “Shabat – Seven” chapter of the In the Beginning Volume of Yada Yah, you will discover that God explains this instruction in the book of Yowb, better known as Job. There we find a “whirling wind,” a metaphor for circular reasoning, “ganab – carrying chaff away,” which is symbolic of lost souls. God is thereby telling us that deceptive schemes are deployed to steal people away from Him. Chaff and stubble are the antithesis of purified grain (a metaphor for saved souls) and thus chaff represents those whose wasted lives are snuffed out for having been deceived by religious rhetoric. So the spiritual message behind the Fifth of Yahowah’s Seven Instructions serves as a continuance of God’s overt condemnation of deception denoted in the prologue to these instructions. We are not to steal souls away from Yah.
The Sixth of Seven Divine Prescriptions is also the continuance of a theme: “You shall not testify (lo’ ‘anah – question, answer, or respond) against (ba) your neighbor (rea’ – countryman, friend, companion, or associate) as a deceptive or misleading (seqer – false, conniving, clever, and unreliable) witness (‘ed – source of evidence in testimony).” (Shemowth / Names / Exodus 20:16) The essence of religion and politics is “false testimony.” Few things are more damaging, destructive, deadly, or damning.
God concluded with: “You shall not desire (lo’ hamad – covet, lust for, crave, nor seek pleasure from) your neighbor’s (rea’ – countryman’s, friend’s, companion’s, or associate’s) house or family (bayith – home and household). You shall not desire (lo’ hamad – covet, lust for, crave, nor seek pleasure from) your neighbor’s (rea’ – countryman’s, friend’s, companion’s, or associate’s) wife (‘isah – woman), nor his male or female servants (‘ebed / ‘amah – employees), his cattle, donkey (read: assets and belongings), or anything (kol) which is associated (‘asher) with (la) your neighbor (rea’ – countryman, friend, companion, or associate).” (Shemowth / Names / Exodus 20:17) The violation of this, Yahowah’s Seventh Instruction, is the root of all evil.
Regarding the very message God etched in stone, Moseh, the first to receive these words, wrote: “These are the words (dabar) Yahowah () communicated, speaking (dabar) to (‘el) everyone (kol) assembled (qahal – gathered together) beside (ba) the mountain (har), from (min) in the midst (tawek) of the fire (‘esh – radiant energy and light) and the water-laden (‘araphel) cloud (‘anan) with a great and powerful (gadowl – substantial and magnificent, important and distinguished, and glorious) voice (qowl). He did not add anything more (lo’ yasap). He wrote them, engraving them (y-katab-m – He inscribed them using letters and words) on (‘al) two (samaym) tablets (luwah) of stone (‘eben) and gave them (natan – prepared and bestowed them as a gift) to me [Moseh].” (Dabar / Words / Deuteronomy 5:22)
If you are a religious Jew steeped in the Oral Law of Rabbis Akiba and Maimonides, a Christian immersed in the poison of Pauline Doctrine, a Muslim misled by Muhammad, or a Mormon deceived by Joseph Smith, take note: “He did not add anything more.”
You may be surprised to learn that the overwhelming preponderance of the religious and textual changes, corruptions, and counterfeits of Yahowah’s Word, predicted on the first of these two tablets, are actually satanic in origin—inspired by the sun god religions of old. In particular, the vocabulary preached by Christians is demonic, including the words, concepts, titles and names: Bible, Old Testament, New Testament, Gospel, Grace, Christian, Christ, Jesus, Lord, Christmas, Easter, Sunday, Holy, Ghost, Trinity, Church, and Cross.
That may come as a shock, but it is nonetheless true. And at the conclusion of this chapter, I will methodically demonstrate the error of each of these ubiquitous religious terms. But rest assured, I was not the first, nor will I be the last, to realize the pagan nature of these corruptions. Upon sharing the initial insights revealed in Yada Yah with America’s most famous protestant preacher, he replied, “Everything you have asserted is true, but if I were to say these things I would lose my followers and their funding. And if you say them, they will label you a kook.”
The truth has never been popular. Those willing to share it are assailed by the men and women who benefit from traditional and revised deceptions. In fact, if you share what you are going to learn in these pages, your religious friends will eventually turn on you. Unable to refute anything you have to say with evidence or reason, even pastors will resort to character assassination. After all, since clerics did this very thing to Yahowsha’; what would keep them from doing it to you?
So that you know, as one of Yah’s witnesses, I have no interest in accumulating followers or funds. And that is one of three reasons I have tried to remain as anonymous as possible—at least as it pertains to the Yada Yah Collection. The fact is: I’m irrelevant. These books aren’t about me. More to the point: I possess no qualifications for writing this Introduction to God which would impress anyone.
That is not to say that my identity is hidden or that I’m hiding. Having already garnered the wrath of countless people for having exposed and condemned Islam (see ProphetOfDoom.net for that), being labeled a “kook” is a welcomed promotion. And frankly, those who stoop to discredit the messenger, do so because they are unable to refute the message.
But let me be unequivocally clear: I have and will continue to err. While there are vastly more unique, useful, and inspired insights packed into the pages of Yada Yah than there are inadvertent mistakes, I am a flawed and imperfect guide.
So while I openly acknowledge the occasional inaccuracy, if you are of the belief that your favorite English “Bible” represents the perfect, complete, and inerrant word of God, or even that God’s name is “God,” or that He called His revelation the “Bible,” you will soon be confronted with a choice. You will either set this Introduction to God aside and remain naive, or you will read on, awakened to a far more glorious reality. If you dare go on, you will discover that what Yahowah has to say conflicts with the sermons, teachings, dogmas, and schemes of most all religious, political, and military leaders, academicians, pastors, popes, priests, and rabbis. No institution is immune. No political party is just. No nation is worthy. No man is believable.
Specifically regarding my mea culpa, there are three very significant mistakes in the Yada Yah Collection which I will endeavor to edit out of the seven volumes as time permits. It wasn’t until after I had compiled the first two-thousand pages of Yada Yah that I came to realize that Paul was a false prophet. Should you be interested in the evidence against Sha’uwl (Paul’s actual name), I invite you to read Questioning Paul, available free on this site. As a result of this very unpopular, and indeed surprising discovery, I will eventually remove all positive references to Paul’s letters from the existing chapters of the Yada Yah Collection. And while this false prophet’s testimony comprised a scant five percent of the quotations cited in the initial seven volumes of this book, my tendency to improve the translations and augment the insights along the way has dramatically slowed the editing process. So it will require many years to completely correct the record.
Next I discovered that Yah’s Covenant has not yet been renewed. I know this because when the Covenant is renewed, Yahowah’s Towrah will be placed inside of us to guide us throughout eternity. Now while this realization is devastating for Christianity, which is wholly dependent upon its “New Testament,” it chips away at the credibility of Yada Yah as well, because I consistently referred to the Greek eyewitness accounts authored by Mattanyah (known as Matthew), Shim’own Kephas (better known as Peter, the inspiration for the book of Mark), the historian Luke, Yahuchanan (known to Christians as John), and Ya’aqob (misnamed “James”), as the “Renewed Covenant Writings.” But I should have known better. Yahowah’s message has not changed. God is not capricious. He has not eliminated or added anything.
Then, even more recently, I finally came to grips with the realization that the four vowels which comprise God’s name, YHWH (י ה ו ה), are pronounced “YaHoWaH” not Yahuweh. Since God told us to observe His “towrah – Torah,” and that He is our “‘elowah – God,” He left us with the phonetic tools we needed to properly pronounce the ו in His name. Further, since He told us that His name is based upon the verb “hayah – I am,” and since ninety-nine percent of Hebrew words ending with the soft ה are pronounced “ah,” rather than “eh,” the pronunciation of the final syllable should have been obvious. (For those looking for more evidence than I’ve provided here, we will return and discuss this topic in far greater depth at the end of this chapter. And for those left wondering why “Yahweh” remains in the book’s title, it is because most of those who use search engines to find more accurate information about God type “Yahweh,” as far too few people are aware of the correct pronunciation.)
So please, if you read this Introduction to God before I complete an edit of Yada Yah, be aware of my blunders. And in all things, trust God and not men.
Along these lines, when time permits, I would like to supplement this Towrah Volume by including everything Yahowsha’ had to say about Yahowah’s instructions. So once this book is complete, and once Yada Yah and Questioning Paul are corrected, I’ll either add this material forthwith, or if led to do so, I’ll compile a more comprehensive presentation of Yahowah’s testimony regarding “Babel – Babylon,” whereby all the Whore’s confusing counterfeits are exposed. Then, I suppose, juxtaposing Yahowsha’s support of the Towrah against Sha’uwl’s opposition to it, would be a worthy and enlightening endeavor.
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Posted on Jun 02, 2012 22:05pm by admin
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