The Book of Remembrance of Moses — The Book of the Law

From The Book of Remembrance of Moses — The Book of the Law

Ben Elim‘s Preface opens with a striking admission: the Book of Remembrance of Moses, the fifth and final volume in the series, was never expected at all. At Ingathering in 2022, a mixed gathering of people from the 22nd and 23rd High Priest communities felt a surge of hope for Israel in the last days, and together they stood before the altar of the white stone, using the elements of righteousness to ask Anokeesed to bring truth to Israel concerning the long-disputed Law of Moses, praying for renewal and a great awakening among all the dispersed and forgotten of Israel. Shortly afterward, several well-known public figures unexpectedly endorsed the Israelite movement, and a real surge of awakening began. A few weeks later the Lord came to Ben Elim directly, asking for a Book of Remembrance of Moses — but Ben Elim, bound since 1997 by the Lord’s own instruction never to look with Urim without a genuine source, protested that he couldn’t proceed without one. Assuming the source would be a stone tablet like all the others, the community searched the internet country by country for anything resembling it, sifting through thousands of candidates without success, growing thoroughly discouraged. Only when the Spirit returned and the Lord promised to open the Tablet of the Law before Ben Elim’s own eyes did he finally attempt it — alone, outdoors in direct sunlight on a hillside where the neighborhood children wouldn’t see him on their way to school, pad and pencil in hand, having done his repentance first. To his surprise, it turned out to be, in his own words, “quite a simple matter.”

Reflecting on the volume’s significance, Ben Elim notes the discovery that the Star of Elda represents the first and second commandments, signifying that the eternal truth of how Anokeesed views all things is His spiritual gift to Israel — shown through the two stones of the Urim, the right hand stone revealing how He can make Himself known to them, the left hand stone showing how He loves them in spite of sin. He considers this volume a full fulfillment of the Malachi chapter three prophecy, contributing what may be the most critical information of the entire series: the twelve waymarks of the pathway back to Eden, informed by the seven foundations of Shabuwa already revealed in the Book of Melchizedek, together restoring the original Law of Moses in full; and, through the extraordinary twenty-two-year ministry of the prophet Ezekiel, the twenty-two parameters that will safeguard the vision of true Israel through all the ages still to come. Ben Elim describes the whole work as effectively a restoration of the original Torah, offering deep insight into creation, rich detail on the era of the patriarchs, and even fresh meaning added to the life and ministry of the Messiah Himself.

Looking back over twenty-five years of receiving revelation by Urim, Ben Elim reflects that this entire project has always been aimed at strengthening the spiritual leadership of the house of Israel in these closing days, believing that Israel has been charged with worldwide spiritual leadership since ancient times, and that Anokeesed’s whole movement to raise up a holy people has been pointed toward Israel ever since the days of the first parents. He notes with some surprise that the Law itself proves to be of extremely ancient date, beginning with the first parents and pointing toward Israel from the very start, even though Israel itself would not arise until the middle of human history — the Law passing through a long process before reaching its full expression through Melchizedek and Zedeqetelebab, yet always destined to be lived out by Israel after the personal pattern first set by Abraham. Ben Elim is struck throughout by how human and relatable the account feels, offering as one example the discovery that the Abrahamic Covenant was first laid upon Abraham by his own mother, inspired by the Holy Spirit — a tender mother-son relationship woven into a covenant that would go on to influence tens of millions of people. He closes by affirming what he sees as the deepest value in this record: that the Law, at its foundation, is truly the preeminent tool for a happy life, so closely aligned with humanity’s own inner desire for holiness that no person genuinely seeking a life of purity and honest service could find fault with any of its forty commandments — save perhaps those more bound to tradition than to revelation, just as Malachi once observed.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 1 opens with Ben Elim uncertain how to even begin this new volume, until he sees Motsah approaching across an open field, carrying what will come to be called the Tablet of Gabriel in His left hand, His manner not overwhelming but gentle, like an elder teacher entering His own classroom. Motsah explains that this tablet reveals the establishment of the Law — the pathway back to Eden and into the arms of Anokeesed — and expresses His pleasure that scribes from both the twenty-second and twenty-third High Priest communities are present together, marking this day well in heaven as the time finally come to restore a knowledge of the Law of Jeshurun to the world. He invites Ben Elim to journey with Him into the First Station of heaven, where His presence and the love of His soul shine forth to encompass everyone who enters there, asking him to remain attentive for the sake of Jacob and all the people bound by the ancient covenant made with “our father Gabriel.” Ben Elim commits himself fully, and the Spirit catches him up, carrying him along a gently rising path out of the temporal world and into the spiritual realm, a light appearing ahead as though at the end of a long tunnel.

Within the First Station, Ben Elim watches as souls face the same fateful choice, expressed through simple direction and light. Some are lifted to new heights of heavenly bliss and choose to turn toward the feelings of Anokeesed emanating from the south — the full embrace of the gift of life — entering the Second Station in joyful unity with everyone who turns alongside them. Others feel no such companionship, dreading exposure in the light, certain the light will uncover things they kept hidden their whole earthly lives, cringing at the mere thought of reproval; they spy inviting shadows cast by trees on a nearby hillside and retreat there instead, turning away from the light. Some of these, after resting a while in the shadows, find the courage to look back toward the light shining on others and return to it, becoming vulnerable at last to the truth about themselves — a moment of real joy for the Lord as they adjust more and more into the light’s love. But others remain afraid, moving deeper and deeper into the shadows, unable any longer to hear the trees and hills urging them back toward the light, and they turn away a second time, now facing west, their backs fully to the east behind them — the very direction of reproval they refuse to embrace.

This pattern of repeated turning continues until those who reject the feelings of Anokeesed in every one of the four directions — moving counterclockwise, in contrast to the righteous who move clockwise through all four Stations — descend fully out of Senaseol and, utterly rejecting any remaining offer of forgiveness, enter Shakath, the bottomless pit itself, where they will finally be cast into outer darkness. Asael presides over Shakath, while even Semihazah is too afraid to enter it, since his own crude cunning cannot compete with the deceptions practiced there against the righteous and the Most High. Seeing Ben Elim weeping at the sight of such evil, the Lord tenderly comforts him, explaining that he is shown this place not to cause him sorrow but so he can understand it: it is from Shakath that the very wicked set aside their own differences to construct and carry out their long war against Israel and the Law of Jeshurun, establishing there the very instruments by which they gather intelligence about the righteous — since they remain intermingled with the Eerkodeshoi throughout creation, they can lay snares against important righteous individuals generations before those souls are even born, working closely together toward that end.

The chapter closes with a fuller explanation of how this espionage actually works: during the opening of the Fifth Seal, Michael finally cast these evil forces entirely out from among the Eerkodeshoi, out of heaven itself, though their intent to snare the righteous before birth remains, chiefly by eavesdropping on prophetic ceremonies of passage. Ben Elim is shown the example of Mira, whose birth was prophesied to make her the mother of an archangel — knowledge Asael, whose deepest hatred is reserved for women, used in a plot to enslave her, foiled only when Motsah intervened in answer to her parents’ prayers; she went on to become the mother of Sham, which is why both Shim and Shem carried hidden names throughout their lives, just as Shayiree’s own family would later be severely attacked in an effort to keep the Law from ever reaching Abraham. Watching the full extent of the Decadarchoi‘s cunning once they were cast from heaven, Ben Elim’s own spirit wilts under the weight of it, but the Lord comforts him one final time with a promise: Anokeesed has bequeathed the Star of Elda — the elder Urim — upon Jacob, His servant Israel.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 2 opens with Ben Elim still shaken from the previous vision, weeping and physically weakened at the thought of all the evil arrayed against Israel and the Law, needing help just to return to his seat. When the company reassembles, the Lord appears sorrowful, standing over a man lying on the ground, and explains that He has come to reveal the very inception of the Law of Jeshurun — from a day before the word “law” was even conceived. The man on the ground is Matteniah, son of Yaatsekawd, his hair matted with blood; the Lord reveals that the events unfolding here will become the very foundation of everything evil will one day do against “the king of Jeshurun.” It was this single tragedy within the first family that gave birth to both Senaseol and Shakath together, setting in motion the whole war against everything good and against the Law of Jeshurun itself — though the Lord comforts Ben Elim by promising that forces of holiness were being established in that same hour, and that in the end the Law of Jeshurun and all who walk in it will prevail. Ben Elim then sees Yaatsekawd mourning over his son’s body for seven full days, until a Voice calls out to him by the name Gabriel; Yaatsekawd answers only “It is I, only Lord, only I am here,” and when the Lord asks who he is, Yaatsekawd names himself as the first man to make a pathway upon the earth and the first to counsel righteousness in creation. The Lord’s simple question — how will you counsel your own children, since you are their father — sinks deep into Yaatsekawd’s soul, and that night, under a full moon, he sets out walking toward the lower pool to seek out Motsah.

The chapter then traces how the two great identities of evil first crystallized. Semihazah, drawn to feed on shame, gains a foothold in Nod through Kenneh — for Kenneh and his family were the only people who carried any shame at all, meaning Kenneh, now called Cain, effectively rules over Semihazah so long as that shame remains. When Cain’s family finally departs, Semihazah declares dominion over them outright — “All these are mine, and they will be my kingdom, and I shall rule over them” — and from that hatred, chanted accusation, and bickering, his identity as Satan is permanently set. Watching all this with cunning avarice is Asael, who feels no pull toward shame but is drawn instead to fear and to death, having learned that this new pleasure arose from a conflict between men over a woman; he resolves that war and the beautification of women will become his own primary sources of power, establishes the pit called Shakath, and takes on the identity of Belial — the two evil forces enduring together for the whole remaining course of the earth.

Ben Elim is then shown how these forces regard the Law itself. The Star of Elda, formed of the two stones of the Urim held together, represents truth as Anokeesed Himself sees it, made plain through the Law of Jeshurun to everyone in the Holy Order — a light of truth so strong it cannot be overcome as long as the righteous cling to it. The inhabitants of Shakath, by contrast, are small and hidden like buried stones rather than vast like mountains or oceans, and they live in constant terror of the Eerkodeshoi, of Jeshurun, and above all of Shabuwa itself, since Shabuwa joins the righteous and the Eerkodeshoi together in bonds of rich affection that evil simply cannot overcome or corrupt. Ben Elim then listens as four notable Decadarchoi — Asael now named Belial, Semihazah now named Satan, and their counselors Ramel and Zeqel — speak among themselves in boastful, bragging tones so loathsome and putrid that he physically recoils from the contrast. It is here that Asael proposes establishing cities as evil’s counter to the righteous communities of Ma’een, and the very first city is deliberately named after Enoch son of Kenneh specifically to mock Enoch the Scribe of Righteousness — a mockery that ultimately fails, since the holy pathway of the Law would itself become a city of holiness in the end. The Lord reassures Ben Elim’s troubled spirit: evil is never all-consuming unless it is permitted to be, and the twelve waymarks of the pathway to Eden will subdue the forces of darkness again and again, which is precisely why they fear it so deeply.

The chapter closes with an extended account of how Enoch personally protected the Way against this rising war. Aware of evil’s growing intensity, Enoch first divides the sons of heaven, naming the Decadarchoi outright to expose their evil while revealing the righteous wonders and teachings of the Eerkodeshoi to every generation — a confrontation that felt to Enoch like barely escaping Senaseol alive, and one whose retaliation, strangely, coincided with the birth of his own son Methusemer, whose later waywardness Ben Elim senses was somehow tied to that very conflict. Enoch divides the waters at the rock of Emeth, sending bitter herbs down into Senaseol and Shakath to establish the Day of Recompense, ensuring no person or Watcher could act without consequence and giving every soul a conscience to know right from wrong. He divides the authority of Elda to preserve effective ministry for the righteous, and after years of fasting to find the answer, establishes the sanctity of marriage as the very indicator by which the Eerkodeshoi recognize who belongs to them — a bulwark against fornication that protects families and children alike. He divides the days of men into memorial days shared with Anokeesed, and at last divides the earth itself, setting the voices of the Four Directions and eternal truth in place according to the very way Yaatsekawd and Cavah once viewed creation — a division so powerful that Ma’een prospered under it and its people genuinely returned to Eden by walking the holy pathway of Jeshurun, which is precisely why Senaseol and Shakath fear the Law and will one day come to hate Shabuwa for informing it. Enoch further uses the yearly Day of Instruction to keep the Eerkodeshoi faithful to Jeshurun throughout the First Great Sevening — though it would not be until Melchizedek that Shabuwa was fully established to inform the Law completely, finishing its establishment during what the tablet calls the first shining of the lamp of Anokeesed.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 3 opens with Ben Elim watching Enoch stand with his son Shayiree and young grandson Khoke on the very terrace by the upper pool where Yaatsekawd once performed his ceremony using his own sons as element, the old tree from that day still growing there. Enoch explains everything that took place there as he has viewed it through Urim, pointing to where each man stood and to the center of the ceremony itself, before charging Khoke with a sacred task: Anokeesed needs all of this recorded in stone, and it will fall to Khoke to write and record what comes to be called the Tablet of Gabriel — named for the everlasting covenant Anokeesed made with Yaatsekawd when He gave him that very name. Enoch reveals that the tablet will carry three names across the ages: the Tablet of Gabriel now, the Tablet of Jeshurun during the shining of the second lamp, and finally the Book of the Law once the second lamp shines a second time. Khoke proves diligent, learning the scribal skills of his father Shayiree and spending years traveling to find anyone who still held living memory of Yaatsekawd and Cavah’s ceremony at the upper pool, using his father’s Urim to complete the work.

The vision then leaps forward to the tender, human story of Sarai’s conversion from her father’s idols. Ben Elim discerns that the timing of the announcement of her betrothal to Abraham was carefully arranged to fall before her father Terah could conduct her own Coming of Age ceremony to his idols, meaning Idah’s compassionate blessing over Sarai takes precedence and renders Terah’s ceremony powerless. After Idah finishes praying over her, a frightened Sarai sits up and asks where “they” came from; Idah gently explains that the idols came from her father’s teaching and that she must have nothing more to do with them, since Abraham cannot abide idols. Overwhelmed and feeling small before the prospect of her enormous new husband, Sarai weeps — and Idah, rather than judging her, prepares a kelly bread with butter and honey, a food carrying the very meaning of discerning good from evil and clean from unclean, feeding it to Sarai as the vessel for a covenant: that she will decline any further use of idols and do her best to set aside her father’s teachings about them. Sarai agrees while still eating the bread. Watching Idah — a woman who by every earthly right might have resented Sarai — extend instead such deep and abiding compassion toward her amid such painful circumstances, Ben Elim finds himself roundly reproved in his own heart, and comes to love Sarai too through his own repentance, a lesson he says he will never forget.

The chapter’s climax comes on Idah’s own deathbed, in the twenty-fifth year of Abraham and the eighteenth of Sarai. Calling her son to her side, Idah reveals that Anokeesed has asked her to bring Abraham into covenant with Him, naming him her son of salvation, through whom all peoples of the earth will be blessed. From a container of “womanly things” whose true contents no living person has ever known, she draws out the Tablet of Gabriel itself — carried all the way from Ma’een along with the Urim once used by Shayiree, son of Melchizedek — and presses Abraham’s hands firmly onto both sides of where the tablet is sewn shut, its stitching never once opened. The covenant’s own words instruct Abraham to walk gently and quietly upon the earth within its boundaries, the very pathway of righteousness leading back to Eden; he will become the father of a multitude whose lovingkindness must carry forward from generation to generation to the ends of the earth, for from his seed Anokeesed will find His blessing. Named a Circle Drawer with the gift to bring rain and find water, Abraham is told that as he walks this pathway the Living Water — Motsah Himself — will follow with him, his holy living teaching and affecting the hearts of many peoples and drawing them into the Covenant, since Motsah is the Way that never wanders from Anokeesed but leads straight to Him, just as their first father Yaatsekawd was a shepherd, and Abraham will become much the same for a multitude finding their way back along the restored pathway. He is counseled to be patient with Sarai, who has only recently abandoned her father’s idols and teachings and genuinely desires to be a good wife, capable of fulfilling the sanctity of marriage — to love her through whatever hard trials she brings him, since in the end he will fulfill the covenant and find his own vision of created purpose upon the earth.

The chapter closes with Abraham’s farewell. Embracing his dying mother, he asks, “Oh mother, can I really accomplish this?” and Idah answers simply, “You must — my father and my grandfather gave their lives for what is between your hands, and it is a treasure for all those who live in Hebron and Salem, and who knows how far the blessing of this Tablet of Gabriel will go.” Abraham commits himself fully, Idah answers with a final “Amen,” and dies there in her bed, remembered as the foremost woman upon the earth in the Covenant of Gabriel. After her burial in Haran, Abraham respectfully asks his father Terah’s permission to travel across the land; Terah, still clinging to the hope that Abraham and Sarai might become rulers of a great earthly nation, sends him off with a song of blessing describing Abraham as a mighty warrior destined to conquer his enemies — a striking, ironic contrast to the gentle pathway of shepherding and lovingkindness Abraham has actually just been given.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 4 opens with the marriage of Isaac and Rebecca, arranged through a servant sent by Abraham who covenants his obedience by kneeling with his hand upon Abraham’s thigh — the very spot, Ben Elim learns, that feels the strength of a person’s walk with Anokeesed among their fellows. Rebecca proves everything Isaac and Abraham had hoped for, and though Isaac’s occasional flashes of temper trouble his father, his life becomes the most stable and happy of the whole family. When Rebecca conceives while she and Isaac are still young, she feels an unusual battle within her womb, and when the twins are born, Jacob emerges first with his hip out of joint, permanently crippled, while Esau is born strong and active; Rebecca spends years binding Jacob’s hip and teaching him to walk with a cloth wrapped around his knee to lift his leg with each step. When the boys reach their Coming of Age, a bitter dispute erupts over the blessings, since Isaac views Jacob’s crippled hip as disqualifying, mistaking the very mark of his covenant destiny for a defect. After long negotiation, it is agreed that Isaac will bless Esau while Abraham blesses Jacob — and Abraham, consulting the Tablet of Gabriel and the Urim for the very first time, sees marvelous things confirming beyond doubt that Jacob is the true son of salvation, a discovery that changes Abraham’s own life forever. Esau, furious, mocks Jacob mercilessly as useless and unfit to inherit anything.

Some years later, Jacob is sent to Haran to find his wife despite Esau’s continued mockery about his ability to even travel, and despite Rebecca’s own fear that the mockery might prove true; Abraham insists Jacob must go and prove himself against the coming war on his soul, fitting him with a special sideways saddle and detailed instructions for the journey. In Haran, Jacob works to marry Rachel, and upon his eventual return home, is met not with rejection but with full reconciliation — Esau, astonished at all his brother has accomplished, admits he stands reproved for ever doubting him, and the two men embrace. That night Jacob and Abraham speak together until dawn, and Jacob recounts his encounter with Anokeesed at Bethel, where an angel hailed him as “Grandfather” and embraced him so completely that his soul felt it had come home. Years later, as Jacob prepares to return to Bethel to perform a sacred ceremony on the very anniversary of that first encounter, tragedy strikes: Rachel, pregnant with Benjamin, is forced into early labor by the hardship of the journey, and with no midwives present, she dies before him. Jacob is utterly undone, blaming himself in every way he can imagine — including for the curse he once unknowingly spoke against whoever had stolen Laban’s idols, not realizing it was Rachel herself. The surviving infant is named Benoni, “son of my sorrow,” by his grieving father, while the inhabitants of Shakath celebrate what they believe to be a triumph.

Despite this devastating loss, Jacob — now called Israel, “Anokeesed will prevail” — presses forward to Bethel with his family and there installs the Law of Jeshurun into the very fabric of creation, performing the same sacred pattern of waymarks Yaatsekawd once established in Eden, sounding the Trump of Shabuwa to summon all the Eerkodeshoi and assign them their places in his children’s visions of created purpose. It is around this same period that tragedy strikes again: Shechem, a righteous young man and son of Hamor, falls in love with Jacob’s daughter Dinah, and she loves him in return, until Levi and Simeon, herding sheep across an agreed pasture boundary, are confronted by Shechem — and when Shechem easily repels Levi’s furious, humiliated attack, the two brothers return home, retrieve a hidden sword forbidden by the Covenant of Abraham, and murder him, then lie that he had defiled their sister to justify the killing. Dinah’s own grief reveals the truth — Shechem never touched her, and Anokeesed Himself had told her Shechem was her rightful companion. The murder brings lasting dishonor upon Israel’s household among the surrounding peoples, and his daughters despair of ever finding husbands; the family is forced first to Bethel and later, as famine deepens, all the way into Egypt.

It is during this same season of crisis that Joseph, sent to check on his brothers, is nearly killed by Dan and Levi before Reuben, Judah, and Naphtali intervene to save his life by selling him into Egypt instead, bringing home his bloody coat of many colors to deceive their grieving father. Behind the scenes, Asael himself takes personal command of the long war against Joseph, shifting evil’s tactics toward the accumulation of wealth and dominance over entire peoples — the very origin, Ben Elim notes, of racial elitism. In Egypt, Joseph rises through his skillful interpretation of Pharaoh’s dreams to oversee the granaries of Goshen during seven years of plenty, and as the seven lean years that follow force the Egyptians first to spend their money and then to mortgage away their very land to Pharaoh, Joseph — never a lawyer, but a man who knows both the language and the people of Canaan — quietly prospers at his humble post on the border. When famine finally drives his own brothers to Egypt in search of grain, the truth comes out at last; Reuben runs ahead of the others, breathless, to tell his father that Joseph still lives, and Israel — who has kept Joseph’s coat washed and worn about his shoulders every evening in prayer since the day he lost him — resolves at once to move the entire family to Egypt, where Joseph secures Pharaoh’s permission for them to settle as shepherds in Goshen. Levi, still ashamed and defiant, refuses to dwell among Joseph’s household, while Dan and Gad remain behind in Canaan.

The chapter closes with Jacob’s final counsel to his gathered children before his death. He forgives and blesses Reuben as his firstborn, promising numerous descendants if he teaches his own children the sanctity of marriage; but when he turns to Simeon and Levi, a hush falls over the room as he pronounces a curse upon their fierce anger and cruel wrath for murdering Shechem, dividing them out from full standing in his house. He charges Naphtali and Zebulun to bring the living waters of heaven to the people and study all that the listeners have received by Urim; he charges Asher to guard the people’s visions carefully during their long sojourn in Egypt, where such visions could easily be lost; and to Joseph, his son of salvation, he entrusts the treasure of the Hebrews itself — the Tablet of Gabriel — prophesying that Shabuwa will languish during their time in Egypt until one of Joseph’s own descendants rises up as the last son of salvation to restore it fully to the people of their nation. Finally he counsels Benjamin against growing complacent in the comfort of Egypt, urging him instead to remain diligent in rescuing wayward souls back to Anokeesed.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 5 opens in early February of 2023, with eight scribes and three observers from the twenty-third community gathered together, since the Law’s importance called for witnesses beyond the usual company. The vision opens over the Jordan Valley from the southwest, showing the Sea of Kinnereth — a righteous name meaning “the garden of plenty,” in contrast to the later Greek name Galilee, meaning only “a circular road,” carrying no righteous meaning at all. Ben Elim recognizes the vantage point as Bethel, and watches again as Jacob gathers his family beneath the trees to explain the ceremony he is about to perform, installing the waymarks of Jeshurun into the very fabric of creation, pointing out where each of his sons must stand. Dan can be seen openly scoffing at his father’s preparations, his disrespect and rebellion unmistakable, and as Ben Elim takes in the visible tension and division across the family’s faces — some attentive and eager, others clearly downcast — he asks the Lord directly to help him understand what this tension truly means for the history of the Law.

In answer, the vision shifts back to Jacob’s earlier homecoming from Haran, arriving with four wives, many children, and animals laden with goods. Abraham, hearing of his return, calls him near for a joyful, tearful reunion, and the two speak together all through the night, Jacob sleeping beside his grandfather in the same intimate pattern once shared between Yaatsekawd and Enoch. In the morning, Abraham — gentle, mild, and filled with the Spirit — offers Jacob a vital reproval: he was sent out to find one wife, but returned with four. Acknowledging that Leah had been deceitfully thrust upon him, Abraham gently points out that Jacob nonetheless allowed himself to be persuaded into taking the two handmaids as well, and Jacob is struck with a full knowledge of his own sin, asking simply, “Grandfather, what can I do?” Since there was no tradition of divorce among the descendants of Shem, Abraham’s counsel is careful and precise: Jacob is to remain a true husband only to Rachel and a father to all his children, keeping the family together and providing for and protecting every one of them, while Leah, Bilhah, and Zilpah are never again to enter his own house as wives.

The consequences of this family’s brokenness ripple outward through the next generation. Four of Jacob’s sons — Reuben, Judah, Issachar, and Naphtali — genuinely seek the Lord and find peace, content that their parents’ sins have not stained their own souls; but four sons and two daughters — Levi, Simeon, Dan, and Gad among them — remain locked in bitterness, refusing to seek the Lord at all, the very troubled faces Ben Elim first glimpsed at the opening of the vision. Rachel’s long years of barrenness, Ben Elim learns, were themselves a direct consequence of the polygamy that had dissolved the sanctity of marriage in the household — a trial thrust upon the family by the cunning schemes of Shakath rather than any fault of her own — until, after Jacob’s repentance, the Lord visits Rachel in the night and promises she will finally conceive; seeing this, the other wives recognize at last that their own sin had been the true cause of her barrenness, and begin their own repentance in turn. Rachel bears Joseph, resented immediately by six of his half-siblings, then a daughter named Espi, prophesied to become a notable force for holiness fulfilled after the family’s move to Egypt, and finally a daughter named Kashoom, prophesied to leave a rich spiritual inheritance for her own children through her lifelong faithfulness to Jeshurun.

The chapter’s central irony comes to a head as Jacob approaches the altar to perform the very Shabuwa ceremony meant to install Jeshurun into all creation, and it is four widowed people who stand there to take part — Jacob himself, Leah, Bilhah, and Zilpah. Belial and Satan rejoice, proclaiming that they have destroyed the Law of Jeshurun once and for all — but they fail entirely to comprehend the power of repentance, for in that same year of Shabuwa’s preparation, all four of the widowed become happily and profoundly attached to the circumstances of their lives through deep and sincere repentance, turning what evil believed was total victory into quiet spiritual triumph. The chapter closes with the last moments of Jacob’s final counsel to his children: praise for Reuben’s faithful honor at his assigned waymark of family, a grieving rebuke for Simeon and Levi, who dishonored their own waymarks of the Spirit and the Bread of Life at Bethel and became enemies of the very Spirit present in all things, and a quiet prophecy to Zebulun that his people will one day gather to inhabit a holy city. Israel then lays back and dies — and with his passing, Idah’s container of womanly things, holding the Tablet of Gabriel itself, comes into Egypt and into the safekeeping of Joseph.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 6 opens with Ben Elim pondering how the Tablet of Gabriel could ever have come into Moses’ own hands, until the Spirit prompts him in the night to read Deuteronomy 32:8, which ties the sons of Yaatsekawd directly to the sons of Israel in their spiritual inheritance — confirming for Ben Elim that Moses must indeed have possessed the tablet himself. Too eager to wait, he gathers scribes on a moment’s notice to find out how. The vision opens in a great Egyptian city, where a young prince watches his father’s armies return from conquest — his face bright with excitement at the pomp and treasure, until the wounded and the wagons of the dead arrive, and he weeps, silently vowing that if he ever becomes Pharaoh, he will end the wars. He does become Pharaoh while still young, refusing to support further war and falling swiftly out of favor with the army commanders, the wealthy, and the temple priests who all profited from conflict — and these wicked interests band together, using dark sentences and bribed midwives to ensure he leaves no male heir, before ultimately disposing of him and his entire household. The new Pharaoh who follows decrees that the daughters of the murdered king can never marry, so that no rival male line can ever arise; one of these daughters, Hatiti — whose Egyptian name means “the one who searches for a treasure” — grieves at the prospect of a lonely, childless life.

It is Hatiti who finds baby Moses among the bulrushes and declares, “I have found my treasure.” Raising him in secret with only loyal household helpers, since by decree she may never have a child of her own, she refuses to let him out of her sight even for a day, teaching him all the wisdom and writing skills of Egypt until he becomes remarkably skilled in everything he undertakes. When he grows older, Hatiti resolves to learn where he truly came from. The vision then follows Moses into the wilderness after his flight from Egypt — afraid for the first time in his sheltered, richly educated life to be entirely alone, he prays beside a great rock along a traveler’s road, asking God to lead him, and a caravan appears almost immediately; he asks to travel with them for protection, not even knowing where they are headed, and journeys east with them for many days through barren lands until a sudden desert dust storm catches them in a narrow, high-walled canyon.

It is out of this storm that Moses meets Zipporah, who finds and digs him out of the sand before bringing him — still not even knowing his name — to meet her father, introducing him simply as “the Egyptian who helped us water our sheep.” Her father welcomes him with rich Bedouin hospitality, introducing himself as Reuel, explaining that Jethro is merely his title as high priest of Midian. Over their shared meal, Moses opens up his whole story — Hatiti’s secret adoption of him, her violation of the royal decree — but carefully keeps to himself the one detail he cannot risk revealing: the sacred Hebrew treasure, the Tablet of Gabriel, bound beneath his garments against his chest. When Moses explains he is searching for the true homeland of the Hebrews, Reuel reveals with delight that he himself was born in Hebron, named for Abraham, whose own alternate name also meant “friend of God,” and that the Midianites consider the Hebrews close kindred, since their own father Midian was also a son of Abraham alongside Isaac. Moses, astonished at how directly the Lord has led him to this very place, bows himself down and weeps for joy.

The chapter closes with the transformation this reunion brings to the whole Oasis of Midian. Having lived under threat for generations, fearful that their own children might drift from the Covenant of Abraham altogether, the Midianites are deeply encouraged to learn that many Hebrews still dwell in Egypt, and when Moses teaches them the Law and instructs them in Shabuwa, their long spiritual longings are finally healed, their daily repentance invigorated, until the very sounds of life throughout the oasis seem magnified, as though the whole people had been born anew. Moved by this transformation, they rename their home Kadesh Barnea in his honor, since a holy fugitive had made their desert home his destination. Struck by all he has witnessed, Ben Elim finally asks the Lord directly how Moses — raised by an Egyptian mother and unable even to speak Hebrew — could possibly have become so spiritually powerful, and the Lord begins to answer that there were four forces at work in his life.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 7 opens with an unusual account that Ben Elim feels compelled to explain before recording it: throughout the entire process of receiving the vision for the Tablet of Gabriel, the company faced hard, persistent opposition, since the forces of evil desperately did not want something they had so successfully hidden for so long to finally come to light — Satan and Belial, Ben Elim notes, are deeply afraid of the Law of Jeshurun. Worried that something might yet distract them from receiving it at all, Ben Elim is startled early one morning when the Spirit of the Lord enters his bedroom and says simply, “Get up and look with Urim.” He sends word to every scribe who can come on such short notice, and what follows is the account of what they all saw together: Motsah Himself, plainly pleased and comfortable, teaching them the Law directly, pointing again and again to the tablet as He speaks.

He reveals the tablet’s structure as a Tree of Life bearing forty laws in total, all supported by the Ten Guidances, with seven branches each bearing a single piece of fruit representing one of the Seven Foundations of Shabuwa. Five of these branches yield six laws each, while two yield three laws each; at the center, the Star of Elda brings forth two foundational laws upon which every other law depends, and two further laws — shown by two lightning strikes — are given specifically to those in the Holy Order regarding their intervention through agency, allowing mankind to participate directly in the two Decrees of Creation. Motsah explains that the Law is so simple a child could write it, since Anokeesed originally wrote it upon the very hearts of Yaatsekawd and Cavah when they were children themselves. He walks Ben Elim through how to read the tablet, branch by branch: starting at the bottom left, the first fruit represents the First Foundation of Shabuwa, its branch carrying two of the twelve waymarks of the pathway back to Eden — one’s own vision of created purpose and the Holy Spirit — with the law of each waymark, how each informs the other, and how they join together each counted separately, building the full count of laws branch by branch all the way up through the seventh branch, which bears the Seventh Foundation of righteousness and charity together with the waymarks of endurance and Zion.

At the very heart of the tablet sit the first and second commandments themselves, seen through the two stones of the Star of Elda — the right hand stone bearing the first and great commandment, the left hand stone bearing the second, which Motsah affirms is like unto it, since on these two commandments hang all the Law and the Prophets together. Near the tablet’s close come Law 37, calling everyone who has covenanted to walk the pathway of Jeshurun to never turn aside to the right or the left, keeping every precept of the Law carefully in all their ways, and Law 38, in which the Lord promises that if His people persevere in keeping the whole Law, He will fight their battles for them, suppress evil on their behalf, and cause them to prosper in their families and among their peoples until they rise triumphant at the last day.

The final two laws, tied to lightning strikes upon the waymarks of Forgiveness and the Resurrection, are addressed specifically to all those, both men and women, called into the Holy Order of Melchizedek and Zedeqetelebab. Law 39 charges them to intervene faithfully through their own agency to sustain a rich spirit of forgiveness among the people who walk in the Way, living as visible examples of forgiveness themselves and embracing every virtue continually so they are ready whenever Anokeesed calls upon them for aid. Law 40 charges them likewise to intervene through their agency to teach and prepare the people to stand before Anokeesed at the last day, leading them by example along the holy pathway of repentance and confession in everything they do and everything they become, and to speak forth declarations according to the needs of each age, closing the whole revelation of the Law with a simple, resounding Amen.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 8 opens with Ben Elim still reeling from witnessing the full formulation of the Law, overwhelmed by truth and a deep sense of the joy both the Law itself and the Way back to Eden carry, since living by it fulfills every reason Anokeesed had for creating the world at all, bringing the gift of life to families and to every part of creation, illuminating each person’s vision of created purpose. He is careful to note that keeping the Law offers no guarantee against distress or hardship in this temporal world, but promises rich, fulfilled lives to all who walk in the Way, and a day when the children of light will preside over the whole earth after the Arm of the Lord is finally revealed to all mankind, good and evil alike. When the vision resumes, Moses is seen herding his sheep eastward from the oasis with a view toward Mount Jabal, remarkably powerful and spiritually influential for such a young man, having by this point completely transformed the whole people of Midian. Reuel, his father-in-law, weeps to see the impact slavery has had on his Hebrew kindred back in Egypt, and the Midianites show what compassion they can within the fragile limits of desert provisions, Reuel already sensing the hard trials that lie ahead for Moses.

It is at this point that Moses builds an altar at the site where he will one day see the burning bush, going there together with Reuel to ask God what should be done to bless the children of Israel. The Lord answers Reuel directly, instructing the old order Midianites settled at Mount Jabal to make room for the Israelites so they can make their covenant there — an undertaking expected to occupy the whole coming summer — and the old order Midianites disperse temporarily to Engedi, Beersheba, Mount Hor, and Kadesh Barnea to make way. Moved by compassion and hope for Israel’s future, Reuel renames the mountain Sinai as a priestly blessing. The burning bush itself is discovered when Gershom, Moses’ son, comes running to tell his father of a curious thing upon the mountainside; Moses and Zipporah go to see a bush ablaze but never consumed, troubled and uncertain what to make of it, Zipporah fearful for her husband as he returns again in the night to find it still burning. The Lord confirms directly to Ben Elim that what has already been written of this event elsewhere is correct.

The vision turns to Moses’ extraordinary confrontations at Pharaoh’s court. His first audience unfolds almost as a form of court entertainment, magicians included, the customary opening phase of royal diplomacy — but it goes badly for Pharaoh, whose serpent crown, a symbol of his divine authority, is visibly overcome, leaving him so furious at his own failure to clear the room of servants that word of his humiliation and his casting down of his own crown spreads throughout his entire house. Wary now, Pharaoh arranges his second audience with Moses at the river with only his most trusted servants present, but Moses proclaims openly that the God of Israel empowers even common people so that the very elements of creation obey them — a direct challenge to Egypt’s entire religious system, in which every god exists chiefly to let rulers control creation and maintain their own power. Moses goes on to use the prayers of both the righteous and the wicked as element before God, so that the wicked’s own prayers to Amon-Ra become self-inflicted curses; that same night, sickness and death strike the firstborn of Egypt, including Pharaoh’s own son, and Pharaoh — whose entire self-conception rested on the lie that he himself was a god — goes out alone in the early morning rain and mud to Moses and Zipporah’s dwelling, kneels before them in his royal robes, and whispers through tears, “I yield unto the God of slaves.”

That very night, roughly twelve hundred and twenty-three souls flee Egypt in haste, most of them brickmakers drawn from every Israelite settlement, including Aaron and his wife Elisheba, whose name means the God of the Covenant, and Moses’ sister Miriam, whose name means to be bitterly rebellious. They travel four days to the shore of the Sea of Reeds, where Moses wisely makes camp at the water’s edge, knowing the water itself will obey him even as it seems like foolishness to those who pursue them. Achee, watching from his own vantage point, weeps to see how few in number they are, recognizing an echo of his own people’s exodus from the great tower, since many here, too, come forth more out of fear than genuine love for the Lord; he sees the full hosts of hell arrayed against Israel’s vision, a mighty king’s sorcerers devoutly worshipping Semihazah, and even finds that Semihazah has secured a few willing followers within Israel’s own camp, though the Messiah of Israel follows closely after His people to protect them. Pharaoh’s own ministers, seeing their positions endangered by his capitulation, stir up a cry to pursue the fleeing Israelites purely to save the credibility of their government — an attempt that fails utterly at the sea and brings the collapse of the government entirely. The chapter closes by observing that even amid the plagues, which struck ordinary Israelites just as they struck the Egyptians, two kinds of hearts had already emerged among the people: those of weak faith, distracted from what Anokeesed was doing through Moses and unprepared when release finally came, and those who had faithfully anticipated the fulfillment of Israel’s vision from the very start — so that when the moment of freedom arrived, both the prepared and the unprepared left together, some fleeing purely out of fear, others setting out sober but genuinely happy on what felt like a sacred mission to discover their vision as a people.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 9 opens with Israel’s exhausted arrival at the Oasis of Midian, a people entirely unaccustomed to desert travel after generations spent working the riverbanks of Egypt, making bricks of river mud and tending gardens in the flood plains. The journey has been brutal — children crying, husbands complaining, little food to eat — and when they finally reach the oasis, their unfamiliarity with desert life shows in painful ways: they treat the sacred, crystal-clear pools with careless disrespect, jumping in fully clothed and muddying the water, trampling the gardens in their desperate search for food, even though desert peoples hold such water in the highest reverence, setting aside old hostilities whenever different groups must share it. Reuel’s own people show remarkable patience despite the strain, and Reuel himself weeps to see what slavery has done to his Hebrew kindred. It is here that Moses builds an altar at the site of the burning bush, going there with Reuel to ask God what should be done to bless the children of Israel; the Lord instructs Reuel to have the old order Midianites at Mount Jabal make way for Israel’s covenant-making, an undertaking expected to occupy the whole summer, and the old settlers disperse temporarily to Engedi, Beersheba, Mount Hor, and Kadesh Barnea. Moved by compassion and good expectations for Israel’s future, Reuel renames the mountain Sinai as a priestly blessing.

Ben Elim learns the original purpose of the tabernacle during this same period: every family among the Israelites maintains its own tabernacle to prepare for taking the Covenant or to seek the Lord in times of special need, while a separate tabernacle for the whole congregation — holding the Ark of the Covenant itself — stands apart from the camp for privacy, used only on behalf of the entire people and presided over almost always by Moses. Aaron, like every other family, maintains his own tabernacle, but envies the use of the congregational one, never having given up his desire to be counted among the Holy Order — a desire that puts him directly at odds with the Covenant Tablet itself, since the Lord had made clear that this Order does not come by the will of man, and directly against his own father Jacob’s specific counsel to the descendants of Levi. Encouraged by many who hope to gain dominance over their fellows through his rebellion, Aaron presses forward regardless, near the end of Israel’s second year encamped at Sinai — a season during which Moses himself has left the mountain to return and live with his family at Kadesh Barnea.

The crisis comes to a head when Moses descends from the mountain carrying the Ark, drawing near the camp on the Sabbath day to the sound of shouting and laughter, and weeps to discover the people worshiping an image of Hapi, the golden calf and river-god of the king of Egypt — an idol Aaron had arranged by having the people donate their own gold before they fled the land. Overcome with grief, Moses drops the Ark, which falls open and spills the tablets into the dust; he dashes them upon a stone in his overflowing sorrow, crying out to God how he could possibly bring such holy things before people who worship idols, when Anokeesed had already so completely subdued the very god Hapi before their own eyes during the plagues, only for them to turn to it again so quickly. When Moses demands to know who made the idol, the people name Aaron directly; confronted and called the idol maker to his face, Aaron answers not a single word. Moses orders the idol ground to powder and scattered north of the camp, then pleads with the Lord to forgive Aaron — but the Lord refuses, declaring plainly that Aaron remains unrepentant with mischief still in his heart, and Moses is compelled to declare before the people that Aaron and all his lineage after him can never again perform the sprinkling of cleansing element for purification of the unclean on the Sabbath, since he has polluted that sacred day with his idols.

The chapter closes with Aaron’s response to this judgment: rather than humbling himself, he grows wrathful, begins working outright deceit — pretending to have spoken with Moses and bringing back false reports to the people, aspiring to a false High Priesthood of his own imagining, and picturing for himself elaborate priestly finery — the first steps down the path that will soon divide all of Israel permanently.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 10 opens in the aftermath of Sinai’s destruction, as Anokeesed takes the mountain entirely unto Himself so that no man could ever desecrate it again — every place Moses once walked there vanishes from the earth, leaving only a vast circle of the mountain’s remaining rim, and even the Midianites who so graciously gave up their homes to let Israel make covenant there are left with no home to return to, the very stream that gave the mountain its name of Jabal gone along with it. The Hebrews rename the site Mount Horeb, meaning desolation, while the Midianites call it Beer Risisim, “the inhabitants of the pit blew the mountain to pieces” — Ben Elim notes it seemed less like a volcanic eruption than a steam explosion, since large trees still covered the mountain’s sides, evidence of water. Sinai had carried that name for only about three years before vanishing, one of four names it would bear across its history. In the wake of this loss, Israel permanently splits into two groups — one following Eleazar, son of Aaron, the other following Eliezer, son of Moses — since the land can no longer support so many people together and Kadesh Barnea alone cannot sustain them all. The Lord pronounces both men’s names identically, yet Eliezer’s name carries an extra letter indicating worship and the right hand of lovingkindness; one line will leave a legacy of peace, freedom, and faithfulness to the Law of Jeshurun, the other a legacy of war, slavery, and a blasphemous corruption of the Law. Moses, foreseeing the danger, had already sent the Ark to Reuel’s safekeeping before Sinai’s destruction, while the Tablet of Gabriel and the Urim never once leave Kadesh Barnea, since the treasure is judged too holy to risk amid disputes like those of the heathen nations.

The chapter’s central vision comes when Ben Elim finds the ground breaking away beneath his feet, dropping him without fear into Shakath itself, where he sees seven sets of paired figures stretching into the distance, gesturing as they speak. The Lord explains that He has brought Ben Elim here, into the very place where evil’s plans originate, to teach him both how the name of Anokeesed has been desecrated and how it can be restored again to its full goodness, purity, and holiness. The first and farthest pair are revealed as Melchizedek and Melchirega — Asael himself — locked in Asael’s furious war against Melchizedek over the establishment of Shabuwa, his anger fixed especially on the addition of women to the Holy Order in a protective role through the angels of the Fourth Station. Asael fails entirely to recognize that it is Motsah the Lamb Himself standing at the altar to establish the Order of Zedeqetelebab, and his hatred of women runs so deep precisely because women join people together in bonds of rich affection, while Asael can only ever prosper amid division and alienation; he sends a spy to watch Shabuwa’s founding, intending to corrupt the Holy Order itself with self-glory, status-seeking, and the desire to command others and stand in God’s own place, bringing wickedness and oppression carried out in Anokeesed’s very name.

The Lord’s remedy is startlingly plain: reverse the process evil took, moving backward from the seventh pair all the way to the first, Melchizedek and Melchirega, in order to restore honor to the Father’s name. Though evil’s own plans to destroy that honor and estrange His loved ones from Him are complicated and many-faceted, the ministry that restores it is simple and easily understood, readily accessible to anyone who takes it up under the guidance of the Holy Spirit and in rich compassion — even if the restoration doesn’t always follow the exact reverse sequence evil used, since it remains a natural process, and the Lord stands ready to lead His people with every resource of heaven at their disposal. Applying this principle to the seventh and final pair — Eliezer and Eleazar — reveals the contrast directly: the people of Eliezer, son of Moses, return home to Shiloh, the place prepared for them, finding rich happiness and the fulfillment of their gifts of life because they chose a covenant of lovingkindness, while the people of Eleazar, son of Aaron, wander instead in a wilderness, having lost their way, strangers to the very earth and to their own Creator.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 11 opens with Ben Elim believing the account of the second flame is already complete, only for the Spirit to make clear there is more to see. The vision returns to Kadesh Barnea, now overflowing with people sleeping cold on open ground, and shows the destruction of Sinai a second time, from a hilltop looking eastward at sunrise as the mountain suddenly explodes off its own base, blotting out the sunrise and shaking the earth for those still sleeping. The people had already left Kadesh Barnea the day before, many fleeing in the night, led to safety by the Lord before the mountain was destroyed — but they are horrified at the thought of what may have befallen Aaron’s followers, whose camp had stood right against Sinai where the golden calf was worshiped, while the people of the Covenant had camped westward at the tabernacle site. Within days, the whole green valley where that tabernacle once stood is found buried deep under debris, the Lord having buried His own corrupted tabernacle forever, since it had been desecrated by death — both the burnt offerings and sacrifices performed there and the deaths of those who worked mischief with the evil gods of the nations — and even the homes and gardens of the old order Midianites who once lived there are gone entirely. Moses, still recuperating and tenderly attended by his eldest daughter Aguddah, whose soul is joined to his own, comes out to see the people as they arrive with even less provision than they had leaving Egypt, having fled again in haste, urged by the Spirit to leave most of their possessions behind to save their lives.

Moses, Reuel, and Eliezer decide together to send scouts into Canaan, roughly a seven-day journey toward Bethel, and while awaiting their return, send other men in earnest prayer to discover the welfare of their brethren who had followed Aaron — many of them beloved members of their own families, making it a bittersweet mission, joyous at their own deliverance yet grieved by the separation and uncertainty. Unable to approach Sinai directly due to ongoing convulsions in the earth there, these men go far around and eventually find trails of people who had fled northward toward Mount Hor. It is at Beth Peor that the full tragedy of Aaron’s people plays out: the local leader teaches Kohath and his men to make weapons of war, the local women teach beautification, and Asael himself personally oversees the thorough instruction of these very inheritors of the Covenant of Abraham in the worship of Baal and Ashtoreth — a calamity Asael intends to follow Israel throughout its whole history, bringing continued destruction and enslavement, with the specific hope that the Aaronites would one day overcome the people of the Law of Jeshurun entirely. All knowledge of the Law is forgotten among Aaron’s people in the years that follow, until eventually even the people of Beth Peor themselves find them unwelcome, as a plague of sickness born of widespread fornication grows to threaten everyone in the valley.

Ben Elim observes a striking contrast in how the two communities organize themselves. The Hebrews at Beth Peor, most of them having lost all memory of their actual tribal lineage after centuries in Egypt, begin selecting their tribal identity simply according to whichever leader’s position they happened to agree with, dividing their settlements accordingly to lessen internal contention. The people of Eliezer at Shiloh, by contrast, refuse to separate into tribes at all, unable to bear being apart from one another — many of them likewise not knowing their own tribe, and many more being Midianites, Egyptians, or descendants of Ahah who had joined the Covenant to help bring Israel’s vision as a holy nation to fruition. The people of Shiloh instead consider their nation to consist of seven unified tribes, since Jacob’s dying words had excluded Dan, Gad, Levi, and Simeon from representation, and the people of Joseph had declined preference in favor of Ephraim. By the thirty-seventh year since leaving Egypt, rising tension both within Beth Peor’s own tribal divisions and with the native people of Beth Peor prompts a delegation to travel to Shiloh, asking Eliezer and Joshua whether there might be room for the tribe of Levi in the land of Israel. After careful inquiry of the Lord, Eliezer answers according to their father Jacob’s dying words that Levi shall have no inheritance in the land, though room remains on the lower slopes should local people permit it — excluding only the four cities of leadership and holy days: Hebron, Salem, Bethel, and Shiloh. The delegation leaves angry, though in time the Levites do come to dwell integrated among the tribes of Israel after all.

By this point Moses is eighty-seven years old, Zipporah has already passed away, and his daughter Aguddah still tenderly attends to his needs, thirty-eight years having passed since the Exodus. All this time Moses has been diligently preparing his Book of the Law at Eliezer’s own request, wanting a full written account of everything the Lord had done for the people. When Eliezer discovers his aging father secretly packing this very record among his belongings for a journey to Beth Peor, he protests that it seems far too dangerous to risk — should any mishap occur, Shiloh would have no written record left of the Lord’s dealings with them. Moses’ answer is quiet and resolute: this record was never written for the people of Shiloh at all, but stands instead as a testimony against those in Israel who have gone astray after strange gods and broken the Covenant since the very beginning — and the people at Beth Peor, too, once entered that same Covenant with their brethren and responded to the very same teaching, while the heart of Anokeesed ponders daily far more upon the lost than upon the found. Eliezer and his sister hold their peace at this answer.

The chapter closes with Moses’ final journey. Unable to walk without assistance, he is carried in specially built furniture fitted between the two humps of a Bactrian camel, and the company travels north past the ruins of Sinai, Moses’ own compassion enlarging as he passes the remains and remembers all that once occurred there in Anokeesed’s presence, the Spirit attending him even in his old age with determination and confidence. Camping discreetly at the edge of the valley of Beth Peor, Eliezer sends word asking the Hebrews there to send a delegation to see his father — and the same four prominent men who had earlier come to Shiloh arrive once more. Before they come, Moses places the Book of the Law in its wrappings within his own reach, ready at last to present it to the very people it was written to reach.

From The Book of Remembrance of Moses — The Tablet of Gabriel

Chapter 12 opens with the sorrowful return of Moses’ company from Beth Peor to Kadesh Barnea. Reuel has already passed away in peace, having been seen by the remaining old order Midianites almost as a high priest in his own right; those Midianites who once lived at Sinai have scattered and cannot return, while those who remained enter fully into the Covenant with the Lord at Kadesh Barnea. The whole encampment mourns Reuel’s passing, sensing rightly that their ancient home will never be the same, and in time other Midianites with no memory of Abraham take over the oasis entirely, turning it into a desert trading post under a strange new name — though the earth itself still bears quiet witness to the significance of a fugitive once making this place his destination, and the vast crater where Sinai once stood remains as a permanent reminder of Anokeesed’s sovereignty and the certainty of a coming Day of Recompense. Ben Elim is shown a glimpse of the far future here: when all things are made new and a new heaven and new earth are established, all creation itself will become a place of worship, bringing new life to all Anokeesed’s children through His power to love in spite of sin — making the whole earth, in effect, a new Sinai.

As Eliezer and Joshua escort Aguddah home past her father’s grave and depart for Shiloh, Ben Elim feels the full weight of an ending era — Moses’ passing marking the close of a long chapter in the world’s history. The old, peaceable social diplomacy that traced back to the God of Melchizedek and continued through Abraham, Isaac, Jacob, Joseph, and Moses himself begins rapidly dissolving in favor of force of arms and social separation; people stop asking permission to pass through others’ lands or negotiate pastures, wells, and burial places, and the whole Covenant of Abraham slowly evaporates under the pressure of worldly commerce, righteousness surviving nowhere except within the four holy cities, while weapons and slavery become commonplace everywhere else. Generations later, the tabernacle of Eliezer and Joshua at Shiloh — refurbished many times over the years — has become nothing more than a sheep cote, replaced in regular use by the tabernacle of Talool, whose corrupting influence gives the Levites exclusive claim to spiritual leadership over all Israel, Jacob’s ancient banning of the tribe long since forgotten. By the tenth generation, a Levite named Eli rises to become high priest over Talool’s tabernacle, refurbishing the old Shiloh site nearby and moving the altar of burnt sacrifice there, where he and his two sons carry on exactly as Talool had taught them, amid widespread theft and fornication — until the fire upon the altar speaks again, just as it once did with Aaron’s own two sons, and Eli and his sons are struck down, since heaven will not permit its holy place to remain corrupted by burnt sacrifice.

Unbeknownst to Eli, he has spent his entire tenure living in the very house of Joshua, standing daily upon a slab of rock beneath which the Hebrew treasure — the Tablet of Gabriel — lies hidden, safe even in the household of one who would have destroyed it, while the Ark itself remains freely accessible to him. When Eli calls a grand celebration to reopen the old tabernacle, kindling strange fire to burn offerings to Ashtoreth, Baal, and Moloch, a messenger interrupts the ceremony with news that an approaching Philistine army is only hours away. Eli’s sons Hophni and Phinehas rally the men to battle, Phinehas seizing the Ark itself and calling it an amulet certain to ensure their victory, while Hophni carries the molten image of Baal into the same fight — but both are killed in the clash, a stark echo of Aaron’s own sons’ deaths, and Eli himself is later found dead, sprawled across the very flagstone hiding the Hebrew treasure beneath him. Present at the celebration is a man named Khazaq, a descendant of Gershom through Jonathan, deeply troubled by what he witnesses and certain Anokeesed would never allow His holy place to be so desecrated; when word comes the next morning that the Ark, containing both the Covenant Tablet and the Guidance Tablet, has been lost to the Philistines, Khazaq grieves sorely — though most of the people at Shiloh, regarding the Ark as little more than “a little box,” reserve their real dismay for the loss of the grand silver image of Baal, which the Philistines now display proudly wearing its Hebrew hat.

It is Khazaq’s eldest son, Emeth — whose name means firmness and faithfulness — who takes quiet, courageous action. Having once lived among the Philistines and familiar with their ways, Emeth asks his father for two pieces of gold and sets out alone toward the enemy camp without telling anyone his intentions, his face set with determination. Arriving at the Philistine camp, he finds soldiers laughing and bragging around their fire over the plundered spoils, and asks where the items taken from Israel might be found; directed to a wagon of picked-over bloody clothing and household goods, he finds the Ark itself among the discarded remains and asks simply to purchase “this little box” for the two gold pieces he carries. The soldier, having already searched it and found nothing inside but two stone tablets bearing markings, readily agrees — and Emeth buys back the Ark of the Covenant for the price of two pieces of gold.

From The Book of Remembrance of Moses — The Book of the Law

The Appendix opens with two of the most distinctive contributions in the entire Book of Remembrance series: complete simplified retellings of the forty Laws for children and for youth. The Law of Moses for Children, written for ages five to eight, walks through the Star of Elda and all seven branches of the Tree of Life in warm, direct language a young child could understand — explaining that Motsah made every child special, that the Eerkodeshiy are members of the family and deserve thanks, that grownups should respect and listen to children because they too can see and hear God, and that whenever anyone does something wrong the answer is simply to say sorry and be forgiven gladly, every time. The Law of Moses for Youth, for ages nine to fourteen, restates all forty laws directly and plainly — loving Anokeesed enough to try to see and feel as He does, saving one’s heart and body pure for a rightful companion, learning to hear the Holy Spirit’s daily guidance, keeping the Sabbath holy, and, in its final two laws, calling those in the Holy Order of Melchizedek and Zedeqetelebab to live as examples of forgiveness and to lead others in the pathway of repentance and confession. Together the two versions demonstrate, in the record’s own words, that the Law truly is simple enough for a child to write.

The remaining sections of the Appendix serve as a reference library for everything unfolded across the book’s seventeen chapters: a guide to Finding Sites from the Vision by Urim, connecting the record’s revealed locations to real geography; an explanation of the Preamble to the Covenant and of the Use of the Urim itself; a section of Maps and Photos illustrating the terrain of Sinai, Kadesh Barnea, and the land of Canaan; Additional Information on the Essenes, tying the record to the wider history of that community; and finally three consolidated reference charts drawn together from across the whole book — the Twenty-Two Parameters of the National Characteristic of True Israel revealed through Ezekiel’s ministry, the Twelve Waymarks of Jeshurun that structure the entire Tree of Life, and the Seven Foundations of Shabuwa first revealed in the Book of Melchizedek — closing with a final summary of the Covenant of Abraham that ties the whole volume back to its opening chapters.