THE MEMBERS OF LA VOIE
Respectfully addressed to the Governing Body
For the Restoration of the ʿAbodah Tehorah
Éphésiyim 2:20 · Yeshaʿeyah 58:12 · Yirmeyah 6:16 · Tsephanyah 3:9
Dear members of the Governing Body,
We address this document to you with respect, sincerity, and recognition for the considerable efforts accomplished over the years to encourage the reading of the Scriptures and to make the Creator known in many regions of the world.
Our approach is neither polemical nor competitive. We are not seeking to rival your work, to establish a parallel authority, or to provoke divisions.
Our sole desire is to contribute to a reflection grounded in the Ketubim Qadoshim concerning the work of restoration announced by the Scriptures themselves.
For several years, we have undertaken a thorough re-examination of the foundations of worship in the light of the Ketubim Qadoshim, convinced that any authentic restoration must be measured not by inherited traditions, but by the original model established by Yahawah and transmitted by Yahushuʿaḥ and the shilliaḥim.
We are aware that your current understanding attributes to the "faithful and discreet slave" a particular role in the distribution of spiritual food. However, we also observe that the Ketubim consistently show that Yahawah can use multiple faithful servants simultaneously to transmit the truth.
Mosheh was used. But Yahawah also raised up Yehoshouaʿ, Shmouʾel, Nathan, Eliyahou, Elishaʿ, Yeshaʿeyah, Yirmeyah, Yeḥezqel, and many other nabiyim. In the time of the Mashiaḥ, Mattiyahu wrote. Marqos wrote. Louqas wrote. Yaḥuānān wrote. Šāʾūl wrote. Képha wrote. Yaʿaqob wrote. Yehoudah wrote. Each servant made his contribution under the direction of Yahawah.
The testimony of Louqas deserves particular attention:
"Since many have undertaken to compile a narrative of the events that have been fulfilled among us, it seemed good to me also, having carefully investigated everything from the beginning, to write an orderly account."
📖 Louqas 1:1-3
This passage clearly shows that the faithful transmission of truth has never been limited to a single pen or a single voice.
Similarly, the Bereʾyim were commended not because they accepted teaching without examination, but because they examined the Ketubim daily to verify the accuracy of what they heard.
"They examined the Ketubim daily to see if these things were so."
📖 Maʿasei 17:11
Šāʾūl himself exhorted: "Examine all things; hold fast to what is good." (1 Thessalonikiyim 5:21) And again: "Do not go beyond what is written." (1 Qorintiyim 4:6)
It is in this spirit that we submit the following observations. For restoration is not a new creation. Nor is it a reform. It is a return — a return to the ancient foundations, a return to the ancient paths.
"Your people will rebuild the ancient ruins; you will raise up the age-old foundations. You will be called the Repairer of Broken Walls, the Restorer of Streets with Dwellings."
📖 Yeshaʿeyah 58:12
"Stand at the crossroads and look; ask for the ancient paths, where the good way is, and walk in it, and you will find rest for your néfèsh."
📖 Yirmeyah 6:16
Before examining the various elements addressed in this document, a fundamental question deserves to be raised:
Is the objective of Yahawah's servants to reform what exists, or to restore what was established from the very beginning?
This distinction is essential. A reform modifies, corrects, or adapts an existing system. A restoration, on the other hand, seeks to re-establish a previous state considered authentic. When one examines the Ketubim Qadoshim, it becomes clear that the language used by Yahawah and by the shilliaḥim is that of restoration.
The nabi Yeshaʿeyah announces:
"Your people will rebuild the ancient ruins; you will raise up the age-old foundations. You will be called the Repairer of Broken Walls, the Restorer of Streets with Dwellings."
📖 Yeshaʿeyah 58:12
This nevouah does not speak of creating a new structure. It speaks of ancient ruins, of foundations already laid, of ancient paths that must be rediscovered. The work described here is therefore clearly a work of restoration.
"Stand at the crossroads and look; ask for the ancient paths, where the good way is, and walk in it, and you will find rest for your néfèsh."
📖 Yirmeyah 6:16
Yahawah does not invite His people to invent a new path. He invites them to seek the ancient paths. Because the good path already exists. The question is therefore not to create a new way. The question is to rediscover the one that has been abandoned.
"The heavens must receive him until the times of restoration of all things about which Yahawah spoke through the mouth of His holy nabi'im of old."
📖 Maʿasei 3:21
Képha is not speaking of a new creation. He is not speaking of evolution. He is speaking of a return to the order desired by Yahawah. The goal is to re-establish what has been altered, lost, or obscured over time.
"You have been built on the foundation of the shilliaḥim and nabi'im, with Yahushuʿaḥ Himself as the cornerstone."
📖 Éphésiyim 2:20
A foundation is not meant to be replaced. When a building develops cracks, the solution is to return to the original foundation in order to restore what has been damaged. The foundation has already been laid. The question is therefore: Are we still fully aligned with this foundation?
"They examined the Ketubim daily to see if these things were so."
📖 Maʿasei 17:11
Their attitude was not one of rebellion. It was one of deep respect for the Dabar Yah. Restoration always begins with this sincere examination.
"But you, Daniy'ēl, keep these words secret and seal the book until the time of the end. Many will search through it, and knowledge will increase."
📖 Daniy'ēl 12:4
"Those who have intelligence will shine like the brightness of the expanse, and those who lead many to righteousness will be like the stars forever and ever."
📖 Daniy'ēl 12:3
These words do not announce the appearance of new truths. They announce that a clearer understanding of truths already present in the Ketubim would become progressively accessible to those who sincerely seek Yahawah.
The book is not replaced — it is opened. The message is not modified — it is better understood. The light is not new — it illuminates more clearly what already existed.
If restoration consists in returning to the original model established by Yahawah, what are the fundamental elements that constituted the identity, language, practices, and worship of the first servants of Yahawah? Among these we find notably:
Among all the constitutive elements of the ʿAbodah, none occupies a more fundamental place than the Shem of the Creator Himself. Even before the existence of Ysraʾel as a nation, before the establishment of the Torah at Sinai, Yahawah had already revealed His Shem to His servants.
"This is what you are to say to the children of Ysraʾel: Yahawah, the Èlohim of your fathers, the Èlohim of Abraham, the Èlohim of Yitsḥaq, and the Èlohim of Yaʿaqob has sent me to you. This is My Shem forever, and this is how I am to be remembered from generation to generation."
📖 Shemôth 3:15
Yahawah does not present His Shem as a mere temporary designation. He presents it as His memorial from generation to generation.
"Let Your Shem be set apart as qadosh."
📖 Mattiyahu 6:9
How can a Shem be set apart as qadosh if it is considered secondary, optional, or unimportant? Setting the Shem apart as qadosh necessarily presupposes knowing it, respecting it, and preserving it.
"I have made Your Shem known to the men You have given me."
📖 Yaḥuānān 17:6
"I have made Your Shem known to them and will continue to make it known."
📖 Yaḥuānān 17:26
Yahushuʿaḥ did not come to erase the Father's Shem. He came to make it known more fully.
The question is not which form is most widely known. The question is which form most closely reflects the Shem revealed in the Ketubim Qadoshim.
Researchers generally acknowledge that the Tetragrammaton יהוה was already present in the Ibric manuscripts long before the form "Jehovah" appeared. This form arose when the consonants of the Tetragrammaton were combined with the vowels of the word "Adonai." Even several reference works published by Jehovah's Witnesses acknowledge that "Jehovah" is probably not the pronunciation used in antiquity.
The Ketubim explicitly attest the abbreviated form Yah: "Yah is His name" (Tehillim 68:4), visible in Hallelu-Yah and in many Ibric names: Yeshaʿeyah, Yirmeyah, Zekharyah, Ovadyah, Netanyah. Yet this essential component virtually disappears in the form "Jehovah."
The NWT note on Beré'shit 2:4 acknowledges that the Tetragrammaton is here vocalized Yehwah and directly links the Shem to the Ibric root hawah ("to become"). The note on Tehillim 68:4 explicitly states: "Yah is the first half of the Tetragrammaton YHWH."
If the first attested part of the Shem is Yah, and if the root recognized by the note is hawah, should not the form most faithful to the elements preserved in the Ketubim preserve both components?
This observation leads naturally to the form:
Yahawah
We do not present this reflection as definitive proof. We simply submit it for examination.
The Ketubim Qadoshim establish a close link between the Father and the B'nei. Yahushuʿaḥ never acted independently of His Father. He taught what He had received from the Father. He glorified the Father's Shem.
"Qadosh Father, protect them by Your Shem, the one You have given Me."
📖 Yaḥuānān 17:11
The Shem of the B'nei is not detached from the Shem of the Father. It bears His mark. This idea appears also in many Ibric names where the element Yah is incorporated. Why would it be absent from the Shem of the B'nei, who is precisely the Father's supreme Envoy?
In this perspective, the form Yahushuʿaḥ seeks to explicitly preserve the element Yah associated with the Father's Shem, while retaining the meaning of deliverance attached to the name of the B'nei.
How were the first servants of Yahushuʿaḥ identified in the Ketubim Qadoshim? The Ketubim designate them primarily by a simple but profoundly significant expression:
"...if he found any belonging to The Way, men or women, he might bring them bound to Yaroushalayim."
📖 Maʿasei 9:2
"Some became hardened and would not believe, speaking evil of The Way before the crowd."
📖 Maʿasei 19:9
"I admit that I worship the Èlohim of our fathers according to The Way, which they call a sect."
📖 Maʿasei 24:14
"Felix, who was quite well informed about The Way..."
📖 Maʿasei 24:22
These passages span several years of the early tal'midim's history. Yet in each of them, the same designation appears: ha'Derekh — The Way. This appellation directly recalls the words of Yahushuʿaḥ: "I am the Way, the truth, and the life." (Yaḥuānān 14:6)
The first tal'midim were walking a way — a manner of living, worshipping, thinking, and acting founded on the teachings of the Mashiaḥ.
It is particularly significant to note that the Governing Body itself, in its reference work Insight on the Scriptures, explicitly acknowledges the historical reality of this appellation:
"Those who became disciples of Jesus Christ were said to be members of 'The Way,' meaning that they adhered to a way, or manner of living, centered on faith in Jesus Christ, following his example."
— Insight on the Scriptures, article "Way, The" · Ac 9:2; 19:9, 23; 22:4; 24:22
This definition deserves careful attention. It acknowledges that:
Thus, the restoration approach we are proposing does not rest on a new or marginal interpretation. It rests on a historical reality acknowledged by the Governing Body itself in its own reference publications.
The question that then arises naturally is this: If this appellation is recognized as authentic and directly attested in the Ketubim, why does it not occupy today the central place it held among the first servants of Yahushuʿaḥ?
"It was at Antiokheia that the tal'midim were first called mashiyḥim."
📖 Maʿasei 11:26
Behind the translation "Christian" lies the idea of those of the Mashiaḥ. In a restoration approach, if christos corresponds to mashiaḥ, then christianoi naturally designates the Mashiyḥim — those who belong to the Mashiaḥ.
In Hebrew, the regular masculine plural is formed by the suffix -im: tal'mid → tal'midim; nabi → nabi'im; shilliaḥ → shilliaḥim. Following this pattern, the natural plural of Mashiaḥ becomes Mashiyḥim — those who belong to the Mashiaḥ.
The NWT note on Maʿasei 11:26 itself mentions the Ibric form meshiḥiyim. Our preference for Mashiyḥim aims to preserve more directly the link with Mashiaḥ, in keeping with the vocabulary of the Ketubim.
The Ibric term tal'mid designates far more than a simple student. It describes a person who learns from a master in order to walk in his footsteps, adopt his way of life, and put his teaching into practice.
"If you remain in my Dabar, you are truly my tal'midim."
📖 Yaḥuānān 8:31
"You will be my witnesses in Yaroushalayim, throughout all of Yehoudah, in Shomron, and to the ends of the earth."
📖 Maʿasei 1:8
The first tal'midim were not called to remain passive. They received the responsibility to bear witness to the Mashiaḥ, to make his teaching known, and to proclaim the Besorah Tobah of the Malkuwt of Yahawah.
This reality also appears in the book of Hazon: "The witness of Yahushuʿaḥ is the spirit of the nebu'ah." (Hazon 19:10)
"Your Dabar is a lamp to my feet and a light to my path."
📖 Tehillim 119:105
"Your Dabar is truth."
📖 Yaḥuānān 17:17
The first members of ha'Derekh persevered in the teaching transmitted by the shilliaḥim.
"They continued devoting themselves to the teaching of the shilliaḥim, to fellowship, to the breaking of bread, and to the téfilot."
📖 Maʿasei 2:42
Šāʾūl formulates an essential principle:
"Do not go beyond what is written."
📖 1 Qorintiyim 4:6
This principle establishes a clear boundary. Every practice and every tradition must be examinable in the light of the Ketubim. Faithfulness requires not only believing, but also verifying that what is taught remains in conformity with the Dabar Yah.
Yahushuʿaḥ, the Nabi'im, and the Shilliaḥim
"You have been built on the foundation of the shilliaḥim and nabi'im, with Yahushuʿaḥ Himself as the cornerstone."
📖 Éphésiyim 2:20
In ancient architecture, the cornerstone served as the reference for the entire construction. Every belief, every teaching, every practice, and every structure must be evaluated in the light of the Mashiaḥ.
The foundation is already complete. The role of faithful servants is not to replace it. Their role is to preserve, transmit, and apply what has already been given.
"And what you have heard from me in the presence of many witnesses, entrust to faithful men who will also be able to teach others."
📖 2 Timotheos 2:2
The principle is not new creation. The principle is faithful transmission.
Shabbath and Rosh Ḥodesh
"Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark the appointed times, the days and the years."
📖 Beré'shit 1:14
Sacred time is not determined by human ordinances. It is linked to the cycles Yahawah placed in creation. The luminaries were established to mark the moʿedim — the appointed times.
"Yahawah blessed the seventh day and set it apart as qadosh."
📖 Beré'shit 2:3
"Remember the Shabbath day by keeping it qadosh."
📖 Shemôth 20:8
"According to his custom, he went into the synagogue on the Shabbath day."
📖 Louqas 4:16
"According to his custom, Šāʾūl went in among them, and on three Shabbaths he reasoned with them from the Ketubim."
📖 Maʿasei 17:2
"From one Rosh Ḥodesh to another and from one Shabbath to another, all mankind will come to bow down before Me, says Yahawah."
📖 Yeshaʿeyah 66:23
This passage does not present Rosh Ḥodesh as a temporary ordinance. It mentions it in a context of universal restoration where all flesh comes to worship Yahawah.
The observations presented in this document do not claim to constitute a new truth. They simply invite a respectful re-examination of the foundations established in the Ketubim Qadoshim.
Restoration is not a new creation.
It is not a reform.
It is a return.
A return to the Shem revealed by Yahawah. A return to the Mashiaḥ and his teaching. A return to ha'Derekh. A return to the Ketubim Qadoshim. A return to the foundation of the nabi'im and the shilliaḥim. A return to the ancient paths.
"Ask for the ancient paths, where the good way is, and walk in it, and you will find rest for your néfèsh."
📖 Yirmeyah 6:16
Throughout its history, the organization has often explained that the understanding of the Scriptures could become more precise over time:
"The path of the righteous is like the morning light, shining brighter and brighter until full day."
📖 Mishlé 4:18
Over the years, numerous adjustments have been made to various understandings of teaching, to certain interpretations of nevouah, and to questions of qehilah structure. These changes have generally been presented as the result of a more accurate understanding of the Dabar Yah.
We readily acknowledge that the willingness to correct an error once identified is an honorable course of action. However, this same logic raises an important question: If greater light justifies an adjustment in certain areas, should it not also lead to re-examination when new scriptural information brings to light elements that are closer to the original model?
"Not many of you should become melammedim, my brothers, knowing that we will receive a stricter judgment."
📖 Yaʿaqob 3:1
This exhortation simply reminds us that those who instruct Yahawah's people have a constant duty to verify that what they teach remains fully in conformity with the Ketubim Qadoshim.
It is therefore with respect that we invite the Governing Body to examine the elements presented in this document. Not in a spirit of confrontation. Not in a spirit of rivalry. But in the very spirit of the Ketubim Qadoshim.
For the fundamental question is not: "What did we believe yesterday?" Nor even: "What do we believe today?" The real question is:
"What do the Ketubim Qadoshim truly teach?"
If the answer to this question leads to adjustments, then these should not be seen as a weakness. They represent, on the contrary, the expression of a sincere desire to draw ever closer to the model established by Yahawah.
We respectfully submit this addendum for your examination, with the conviction that every authentic restoration begins with a humble return to the foundations.
"Your people will rebuild the ancient ruins; you will raise up the age-old foundations. You will be called the Repairer of Broken Walls, the Restorer of Streets with Dwellings."
📖 Yeshaʿeyah 58:12
"Ask for the ancient paths, where the good way is, and walk in it, and you will find rest for your néfèsh."
📖 Yirmeyah 6:16
May Yahawah grant each of us the wisdom, the humility, and the intelligence necessary
to faithfully seek the ancient paths and walk in the way He has traced.