FACTS & QUESTIONS
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Qadesh La Yahweh Assembly (QLYA) and Qadesh La Yahweh Press (QLYP) are not associated with any Sacred Name group or part of the so-called Sacred Name Movement. Our main web address is www.yahweh.org. We are not affiliated with www.yahweh.com or www.yahweh.net.
The ineffable name doctrine adopted by the Jews in the mid-2nd century B.C.E. resulted in the official suppression of the true pronunciation of the father's sacred name, Yahweh, as well as the praenomen of the lesser deity, his son, Yahu. It is from Yahu that the name Yahushua (Yahu saves) is derived and not from Yahweh, as popular and misinformed advocates would argue.
In time, the Jewish religious leaders decided that only two letters of the sacred name Yahweh were allowed for popular use. This doctrine eventually led to the suppression of the full form of the name Yahu (representing three letters of the sacred name). The full form "Yahu” is found in early inscriptions when a direct reference is made to this deity. Nevertheless, by the 1st century C.E., the Pharisaic Jews had officially dropped the letter “waw” when writing this name in their texts (though other Jewish and Christian groups continued for a time with the use of the full form Yahu).
In turn, the suppression of the full form “Yahu” found its way into many personal names using Yahu as the theophoric element, if not by the actual spelling, often by means of pronunciation. Sometimes (whether by writing or pronunciation), the "waw" was dropped; other times the “hay”; and in other incidences, both the “hay” and the “waw.” This process began with both Aramaic and Greek translations and their alternate forms of Hebrew personal names. It then found its way into Hebrew usage.
Hebrew names, such as Yahushua and Yeremyahu, eventually were altered so that they were pronounced as Yeshua or Yahshua and Yeremiah (Jeremiah). Therefore, even though the name of Joshua the son of Nun, whose personal name is identical to that of the messiah's, is spelled Y-ah-u-shu-a (Yahushua), by using late Jewish rules for pronunciation, it is often pronounced Yahshua. It is as if the “waw” in the theophoric element did not exist at all!
We believe the correct pronunciation of the messiah’s earthly name is Yahushua. There is great prophetic significance when we understand the true meaning of the name Yahushua which is “Yahu saves,” rather than the popular understanding being “Yahweh is salvation” or “Yahweh saves.”
In reality, the person Yahu (Yahu-shua) does the saving through his surname given to him by the father, the one and only saving name “Yahweh.” Accordingly, Scriptures have revealed that the full name of the messiah is “Yahu Yahweh.”
The ramifications of this evidence are far-reaching, especially in light of the fact that it is “Yahu Yahweh” that ultimately will grant us a share of the Eternal Inheritance. For more information regarding this subject, see “ The Sacred Name Yahweh .”
The Scriptures scrupulously limit the one name of salvation as being Yahweh. Also, we should be reminded of Keph's (Peter's) quoting from Joel 2:28-32 .
“For it will be (that) all who will call on the name Yahweh shall be saved.” (Acts 2:14-21)
Therefore one does not receive salvation by calling on the messiah's true earthly name, “Yahushua,” even though Yahushua contains part of the sacred name (i.e., “Yahu”).
There is only one name by which mankind can attain salvation: the name shared by our heavenly father and his son Yahushua, the name that will also be shared by the saved, the full and only sacred name “Yahweh.”
For a detailed examination of this issue, please refer to Chapter 17 of “The Sacred Name Yahweh.”
The dietary regulations were an augmentation to the Abrahamic Covenants of Promise instituted under the written contract of the Old Covenant made at Mount Sinai, also referred to as the Torah of Moses. Contained in the handwritten Torah were the augmentations of fleshly works or dogmasin (public decrees) that were adverse to us.
Scriptures point out that with the manifestation of grace at the messiah’s death, these augmentations (dogmasin) have been nailed to the stake. ( Col. 2:11-16 ).
Therefore one’s salvation is not dependent on fleshly works of the law of which the dietary laws are a part.
“Do you not see that whatever goes into the mouth passes into the stomach, and THEN IS PASSED ON INTO THE SEWER? But what comes out of the mouth proceeds from the heart, and this defiles a man.” (Matt. 15:17-18)
Consequently, we do not discourage, prohibit, or judge anyone with keeping or not keeping the dietary regulations.
We agree that the dietary rules found in Scriptures and other cleanliness statutes are excellent to practice, possessing great health benefits. Their symbolism for taking in clean knowledge is also beneficial as a teaching tool. If a person understands the scriptural significance and prophetic symbolism, practicing the dietary rules can help enhance the development of one’s divine nature, keeping in mind that it is not actually required for salvation.
For a complete review of this complex discussion, please refer to Chapters 1-8 of “ The Festivals and Sacred Days of Yahweh .”
John the Baptist points out the purely symbolic nature of water baptism when he states:
“I indeed baptize you in water to repentance; but he who is coming after me is stronger than I, whose sandals I am not fit to carry. He will baptize you in the sacred ruach (spirit) and fire; whose fan is in his hand, and he will cleanse his floor, and will gather wheat into the barn. But he will burn the chaff with fire that cannot be put out.” (Matt. 3:11-12)
In other words, water baptism is a token of repentance—the true baptism is yet to come. In the example of Yahushua’s baptism, he was baptized with water by John and baptized with the sacred ruach by his father (Matt. 3:13-17). But this was not the messiah’s final baptism—the baptism of water was symbolic of his death and resurrection, and the baptism of the sacred ruach was symbolic of his quickening. In the book of Matthew, the mother of the sons of Zebedee requested that they sit on his right and left side in the kingdom. Then Yahushua responds:
“You do not know what you ask. Are you able to drink the cup which I am about to drink, and to be baptized with the baptism with which I am to be baptized?” (Matt. 20:20-22)
Remember this is a point long after John baptized Yahushua, yet he still had a baptism to go through—his death and resurrection and his quickening before he ascended to the Father.
Prior to John the Baptist, there were no general water baptisms for the remission of sins (there were ritual cleansings before one could enter the Temple). However, the crossing of the Red Sea was a type of baptism ( 1 Cor. 10:2 )—the water symbolic of death and resurrection and the cloud symbolic of quickening.
But, Abraham, Isaak, Jacob, etc., were never water baptized—they instead received fleshly circumcision as a token.
“Circumcision is nothing and uncircumcision is nothing but the keeping of Yahweh’s commands.” ( 1 Cor. 7:19 )
The true circumcision is the “circumcision of the heart,” that is the quickening ( Rom. 2:29 ).
If water baptism is necessary for salvation, consider the following:
• The messiah never baptized anyone. ( John 4:1-2 )
• Saul gives thanks that he only baptized a few. ( 1 Cor. 1:10-16 )
• Saul couldn’t remember the last time he baptized anyone. ( 1 Cor. 1:16 )
• Saul wasn’t sent to baptize. ( 1 Cor. 1:17 )
• Some were baptized a second time with the sacred ruach. ( Acts 19:3-6 )
Even though water baptism isn't necessary for salvation, we are not saying that one should not be water baptized. In fact, Scriptures indicate that water baptism is a good thing as long as the necessary prerequisites are met. Scriptures indicate that only persons directly authorized by Yahweh can legitimately perform water baptisms.
If water baptism is a requirement to partake of the Passover meal, we should be cognizant that the messiah wasn’t baptized until he was about 30 years old ( Matt. 3:13-17 ; Luke 3:23 ). In fact, Israel ate the Passover supper during the Exodus, before they were baptized with Moses in the Red Sea ( 1 Cor. 10:2 ).
The truth is, all men, whether they want it or not, will receive both the “baptism of water” (death and resurrection) and the “baptism of fire” (Gehenna fire of the Judgment Day). However, not all will survive the “baptism of fire.”
There are many who claim that they have the authority to water baptize. But, in reality, we know of no one in our present-day who Yahweh has given the authority to water baptize.
There is no statement in all of Scriptures that the moon’s luminary has to actually be viewed by a person before it could be
officially designated as the beginning of a month. This detail is implicit in the statement that Yahweh “made the moon for the
moadim (appointed times)” (
Psalm 104:19
) and by the fact that it was already designated as regulating the night before Adam
was created. (
Genesis 1:14-18
)
Therefore, the original purpose of the moon, which existed long before any man walked upon the face of the earth, was to fulfill its role as a mechanism for calculating time. Its function is not predicated upon the existence of mankind.
Indeed, even when its crescent is large enough to be visible to people standing on the ground, the obstruction of clouds, snow, smoke, poor eyesight, and the like are all a constant threat as an impediment to their vision. This detail moves us away from visibility as a prerequisite for determining a new moon and emphasizes the moon’s position in orbit.
For more information, please refer to the article by Qadesh La Yahweh Press titled Rules for the New Moon . This article provides the necessary scriptural evidence for utilizing calculations to determine a New Moon.
The month-name ha-Abib (“the Green Ears”) does not require us to date that month based upon the maturity of barley. It was merely the name given to the first month of the year and was labeled as such because it was associated with the spring season. The month of ha-Abib was to be dated based upon the season and not upon the maturity of barley. If Passover) always came after the beginning of the solar year (i.e., after the vernal equinox), then it would always fall in the spring and at the season of greening ears.
The Hillelic Pharisees, on the other hand, associated ha-Abib specifically with barley grain and the omer wave offering. Since roasted grain and fruit could not be eaten until after the omer wave offering was made, for the Hillelic Pharisees, the maturity of barley and fruit trees became important in their formula.
Many inherent problems become manifest when one uses barley and fruit trees to date the beginning of the New Year. Namely, such a method is without scriptural authority, lacks specificity, is too heavily burdened by allowing subjective interpretations and personal preferences, and does not address severe climatic conditions that could either bring on an early appearance of crops or—as would occur in intense, prolonged drought periods—an absence of crops altogether.
The opportunistic rabbis knew that such unusual periods negated any legitimate use of crops and orchards for determining a new year. So their their solution was to fall back on the only real scriptural determinative of a year they had: the tequphah (the equinox).
Qadesh La Yahweh Press plans to present a comprehensive discussion regarding Yahweh's Calendar in a forthcoming publication. For now, we refer you to our article titled The Beginning of the Year . This article explains the New Year’s dependence on the Khag of Ingathering and its tequphath (season of the year).
Yes. Just click on this link: Sacred Days . Here you will find a listing of this year’s Festival and Sacred Days.
Our research has proven that Yahushua the messiah and the early assemblies who followed, held to the practice that the 7-day Festival of Unleavened Bread began with the 14th of Abib and ended at the close of the 20th of Abib.
This system recognized that the 14th was not only the date for the ancient Passover sacrifice (an event no longer required) but was the correct date for both the Passover supper and the first High Sabbath day of that festival. In this construct, Passover is the first day of the seven days of Unleavened Bread.
The practice of observing Abib 15-21 for the Festival of Unleavened Bread originated among the ancient Hasidim and was later made popular by the Pharisees and their spiritual descendants, the Talmudists. For more information regarding this Pharisaic practice, see Chapter 13 of the publication by Qadesh La Yahweh Press titled The Festivals and Sacred Days of Yahweh.
Unfortunately, few realize that the Abib 15-21 Hasidic/Pharisaic practice was instilled within most of the early Sacred Name assemblies due to the errant beliefs of Clarence O. Dodd, one of the leading founders of the Sacred Name Movement.
In the late 1930s, Clarence O. Dodd and Herbert W. Armstrong (ex-members of the Church of God 7th Day) became confused regarding the festival days and the sacred calendar. Ultimately, they determined that the Jews were divinely appointed to maintain the true calendar. This belief led to the adoption of the Hasidic/Pharisaic practice for the Feast of Unleavened Bread by Dodd and Armstrong.
Even though Dodd and Armstrong eventually parted ways, primarily over the issue of the sacred name, both were instrumental in passing down the Hasidic/Pharisaic practice for the Festival of Unleavened Bread to their respective followers.
Hence, today we have most of the Sacred Name groups holding to their Unleavened Bread practice of Abib 15-21 as promoted by Clarence O. Dodd, who in turn relied upon the authority of the Jews for his views. For additional information relating to the calendar issues of Dodd and Armstrong, please refer to the article titled How to Figure Passover from the Good News Letter of 1940. by Herbert Armstrong.
For a complete overview of the true Festival of Unleavened Bread practice and its subsequent Hasidic/Pharisaic corruption, please reference the entire publication The Festivals and Sacred Days of Yahweh .
According to the research published by Qadesh La Yahweh Press, the next Sabbath year will begin Abib 1 (spring) 2023 to Abib 1 (spring) 2024.
Regarding the Jubilee year, Abib 1 (spring) of 1996 to Abib 1 (spring) of 1997 represented the last Jubilee year.
It should be noted that the last 49-year Jubilee cycle (Abib 1, 1947 to Abib 1, 1996) was the 69th cycle from the time that the Israelites observed the first complete Jubilee Cycle in the land of Kanaan, which occurred in the spring of 1386/1385 B.C.E.
Also, the last Jubilee year (spring 1996/97) represented not only the 50th year of the 69th cycle, but it was also the beginning or first year of the 70th Jubilee cycle.
This means that the next Jubilee year will be Abib 1 (spring) of 2045 to Abib 1 (spring) of 2046.
For an examination of the comprehensive research concerning this subject, please refer to the publication by QLYP titled The Sabbath and Jubilee Cycle .