594Yada Yahowah
Miqra’ey
…Invitations
9
Bikuwrym | Firstborn Children
Adopted…
Bikuwrym means “Firstborn Children.” It is the third Invitation to be Called Out and Meet with God and is actually a derivative of the first two Mow’ed. It depicts the adoption of the Covenant’s children into Yahowah’s Family.
The Miqra’ is observed immediately after UnYeasted Bread, in that Pesach, Matsah, and Bikuwrym occur on three successive days. The Feast, while symbolically conveyed by emerging from the Sea, was first celebrated as the Children of Yisra’el entered the Promised Land. Therefore, it is the homecoming of God’s Family.
Bikuwrym foreshadows the reaping of souls who have capitalized upon the gifts of Pesach and Matsah. Its ingredients include a grain offering that is anointed in olive oil and wine – symbolic of saved souls who have capitalized upon the benefits of Passover and UnYeasted Bread. This offering is waved in the presence of Yahowah, forming a picture of our Heavenly Father receiving His children.
The Invitation to be Called Out and Meet of Firstborn Children is prophetic of Yahowah’s Ruwach Qodesh | Set-Apart Spirit bringing Dowd’s nepesh | soul home and thus of spiritual rebirth into the Covenant Family.
In order to put all of this into the proper context, and to provide the best perspective from which to consider Yahowah’s solution, let’s take a step back – way back to 595the very beginning. There was a reason that the story of mankind opened in the Garden of ‘Eden. It provided a stage upon which God’s message could be conveyed. His is the story of close, personal relationships, of love and fidelity, of mother and father coming together to create and nurture life in a familial setting. It is all He wants. It is why we exist. It explains the reason He has provided a way Home.
Further illustrating this picture, the Hebrew word for “garden” is gan, and it means “covered and protected enclosure.” It is symbolic of being in the presence of and then being enveloped within our Mala’kah’s | Spiritual Mother’s ‘Owr | Light. This concept was introduced in association with Matsah – the Mother of the Miqra’ey – through the elucidation provided by Yasha’yah and Zakaryah.
Therefore, the Miqra’ey, which embody this spiritual anointing, commence with UnYeasted Bread and include Bikuwrym, Shabuw’ah, and Kipurym – the Invitations to be Called Out and Meet of Firstborn Children, the Promise of Seven, and Reconciliations.
Additionally, the Hebrew word, ‘Eden, conveys “blissful joy, gladness, pleasure, and genuine delight.” It describes the result of choosing to live with Yahowah in the Promised Land. This state of bliss is conveyed throughout the Festival Feast of Shelters, where we are invited to camp out with God. In other words, we are spiritually reborn into the environment of the Gan ‘Eden, replicating the conditions in which our Heavenly Father wants us to live.
Properly tended gardens produce quality fruit. The first reaping of such perfected souls is represented by the Miqra’ of Bikuwrym. The second harvest is described in Taruw’ah. FirstFruits, as we shall discover, is predictive of the Son’s return to the Father. Trumpets is prophetic of calling the Covenant’s Children Home prior to the worst of 596the Time of Ya’aqob’s Troubles and the Son’s fulfillment of Reconciliations.
By telling us about the choices made by ‘Adam and Chawah in the Gan ‘Eden | Garden of ‘Eden, and their consequences, we are better prepared to appreciate the who, what, where, when, why, and how of Pesach and Matsah – leading to Bikuwrym. In the Garden we learned that the cost of ignoring Yahowah’s instructions, and of eating the foreboding fruit, was death. Therefore, making a conscious choice to ignore God’s instructions is paramount to choosing to go off on our own without Him. Even today, those who live without Yahowah will all die – their souls ceasing to exist upon their demise.
As we know, the consequence of acting against God’s guidance was expulsion from the Garden. This resulted in a life of unfulfilling toil among the weeds of oppressive human schemes. It is what naturally occurs when we are separated from God. Yahowah’s cure for this condition was the Miqra’ey, where He devised a plan to take us out of religion and into a relationship.
After all, we must become immortal and perfected in order to exist together with God. And only Yahowah has the resources to empower this Divine result by working with His Son to pay an enormous fine.
As we discovered in a previous chapter, the journey home began during the Yatsa’ | Bringing Out, where Yahowah, in the context of a Sabbatical Year, said:
“Six years (wa shesh shanah) you should sow (zera’ – you should productively seed) your land (‘eth ‘erets ‘atah) and gather in (wa ‘asaph – harvest, collect, remove, and receive) the produce (‘eth tabuw’ah – the harvested grain, produce and yield, revenue and income) thereof (hy’). (Shemowth / Exodus 23:10)
But on the seventh (wa ha shaby’iy), you should 597allow it to fall and lie fallow (shamat hy’ – release it and let it turn to stubble), scattering and dispersing it for the purpose of future renewal (wa natash hy – spreading it out and leaving it) so those in need who are willing to capitalize upon the opportunity and take responsibility (‘ebyown – those who require it and will acquire the yield, eager for the freedom and independence it provides; from ‘abah – those willing to accept responsibility and consent to the opportunity) among your people (wa ‘am ‘atah – of your family members and your relatives) may eat and be nourished (wa ‘akal – may consume and be fed (qal perfect)).
Moreover (wa), leave the remainder (yether – allow the rest, that which is left over from the abundance to remain behind) so that other living creatures (chayah – the animals) of the open fields and countryside (sadeh – of the region, territory, and open environs) may feed on it (‘akal hem – can eat it).
Do the same (‘asah ken – engage and act in this same manner to produce similar results) with your vineyards and olive groves (la kerem ‘atah la zayth ‘atah).” (Shemowth / Names / Exodus 23:11)
Grain represents saved souls. It is descriptive of a FirstFruits harvest. The vineyards produce wine which likely serves as a metaphor for the lifeblood of the Passover Lamb. Oil from olive groves is symbolic of the anointing of the Set-Apart Spirit, purifying us on UnYeasted Bread.
Every seventh, or Shabat of Years, serves as a reminder of Yahowah’s essential formula: six plus One is Divine. It also reinforces the importance of the Yowbel Redemptive Years, which are based upon the same formula, but using seven sevens of years rather than days. During them, all people are freed, and all debts are forgiven. This is prophetic of the realization that on Passover and Matsah in the Yowbel of 33 CE (4000 Yah), 598we were freed and forgiven. This was accomplished because Dowd followed Yahowah’s instructions and offered his soul to restore our lives. This thread of truth was woven into the Towrah’s prophetic tapestry so that we more clearly perceive Yahowah’s timeline and understand His purpose.
The entirety of Yahowah’s plan is predicated upon this pattern of sevens, and specifically a six-plus-one formula. Examples include: six days of creation followed by a day of observation and reflection. There have been nearly six millennia of human history since ‘Adam separated himself from Yahowah, and there will be one final Millennial Shabat where the Covenant’s Children camp out with God. There are seven Instructions on the Second Tablet – the first of which proclaims that we are to do whatever we would like the first six days of each week and then celebrate our relationship with our Creator on the seventh.
There are six annual Miqra’ey, or Invitations to be Called Out and Meet which direct us to our Heavenly Father, and then one in which we get to camp out with Him upon our arrival. Simply stated, the first six lead to the seventh – a time to observe the universe and celebrate our enduring relationship. These seven days, set apart from all others, foretell and depict the means and timing of our salvation.
It is worth noting that Yahowah is not endorsing a sense of entitlement or a welfare state. Those whose life situation has left them hungry must take the initiative to go out to the field, harvest the food, carry it home, and prepare the meal.
Affirming the cadence of His timeline, and recognizing that we cannot work for our salvation, God reminds us…
“Six days (shesh yowm) you should engage and do (‘asah – you should act, investing the energy to accomplish 599and produce) your work, accomplishing whatever you prefer (ma’aseh ‘atah – your pursuits, undertakings, businesses, customary practices, and deeds), and on the seventh day (wa ba ha yowm ha shaby’iy – but on the day of promise), you should celebrate the Shabat (shabath – actively engage in the promise of the seventh day written using the verbal form of the noun) so that (la ma’an – intending for) those tasked with carrying your burdens and your means of production (suwr ‘atah wa chamowr ‘atah – your beasts of burden, those who carry and bear cargo from one place to another for you, and your domesticated animals) may have a break, becoming refreshed and restored (nuwach – enjoy the favorable circumstances associated with this spiritual alliance; from ruwach – spirit).
Also, the children of your workers (ben ‘amah ‘atah – a child of your maid, mother, female servant, or caregiver, even provider) and visitors (wa ha ger – foreigners from different cultures and ethnicities without the inherited rights of citizenship who come from different places and races) may take a breather and be refreshed (napash – be able to breathe, returning to life, recovering and retaining consciousness).” (Shemowth / Names / Exodus 23:12)
As we discussed previously, the verbal form of shabath and the noun Shabat are indistinguishable in the Hebrew text. Therefore, shabath is the actionable approach to the Shabat, making it the antithesis of a day of doing nothing. The most accurate definition would be: “Celebrate the Shabat, acting upon the promise of the seventh day.” It is distinguished from the previous six days in that our focus changes from engaging in our work, and accomplishing whatever it is that we desire, to celebrating Yahowah’s work, grateful for what He has promised to provide.
God, who is one, is committed to creating a perfect relationship – the desired result of creation. This equation 600serves as the fulcrum upon which every essential element of our redemption pivots. And it is upon this skeleton that all of what follows hangs.
“In all things (wa ba kol – in the totality of) which benefit the relationship that (‘asher – that show the way to receive the greatest joy in life which) I have shared (‘amar – I have communicated, spoken, promised, answered, intended, and avowed) with you (‘el ‘atem), be observant (shamar – closely examine and carefully consider them, remaining focused upon them).
Therefore, do not bring to mind by proclaiming in a memorable way (wa lo’ zakar – do not memorialize, recalling information or events attributing honor to, nor humanize and proclaim in a way that inspires remembering and makes famous (hifil imperfect)) the names (shem – the designation or reputation) of other (‘acher – of another or different) gods (‘elohym); neither let them be heard (lo’ shama’ – consistently proclaimed for the purpose of perception (nifal imperfect)) from your mouth (‘al peh ‘atah – as part of your communication and speech).” (Shemowth / Names / Exodus 23:13)
In the first of the three statements Yahowah etched in stone, He tells us that He has but one name – Yahowah – and that any association with a god of another name is a deadly mistake.
As an interesting aside, this presentation within Yada Yahowah is sometimes criticized by well-meaning people because ‘elohym is usually translated as “God,” rather than transliterated. The argument is that the English word “god” has pagan roots, and that it is used to describe false gods. However, there has never been a god named “God.” Further, Gad is one of Ya’aqob’s sons and, therefore, one of the twelve tribes of Yisra’el. And in actuality, ‘El, the singular form of ‘elohym, was the name of the leading Canaanite god. Further, Yahowah uses ‘elohym, as He does 601here, to address false gods. Moreover, God also uses names such as Ba’al, ‘Asherah, and Molech to expose and condemn man’s objects of worship. Even the human construct, “Bible,” has pagan origins. Biblia, from which Biblos was transliterated, is the name of an Egyptian goddess. And Bible’s closest cognate in Hebrew is “ba Bel – with the Lord,” with Bel being the name of the head of the Babylonian pantheon.
If we stopped using words with pagan origins, we would all have to speak, write, and read Hebrew. In today’s world, that would mean that only a tiny fraction of one percent of the population would benefit from God’s message.
In His second request, God said…
“Three (shalowsh) times you should be on your feet (regal) during the Festival Feasts (chagag – to party, celebrate and revel) to approach Me (la ‘any) each year (ba ha shanah – as a time for renewal). (Shemowth / Exodus 23:14)
The Chag | Celebration (Chag – the party, feast, festival, and opportunity to gather together to eat, sing, and dance) of Matsah | UnYeasted Bread (ha Matsah – uncultured flatbread, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove) you shall observe (shamar – you should be aware of, focus upon, and attend to, closely examining and carefully considering).
Seven days (sheba’ yowm – during the time of promise associated with seven) you should actually and consistently eat bread without the contentiousness of yeast (matsah – flatbread with the embittering culture of conflict removed by draining out the fungus of yeast (qal imperfect)).
602Do so in a manner consistent with the way (ka ‘asher – according to the way to receive the benefits of the relationship and get the most joy out of life) I instructed you (tsawah ‘atah – I guided and directed you) to approach during the Eternal Witness to the Appointed Meeting (la Mow’ed – regarding the everlasting testimony during the scheduled appointments; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) in the month (chodesh – this time of a renewal of light on the moon’s surface; from chadash – to renew, restore, repair, and reaffirm) of ‘Abyb (ha ‘Abyb – the first month of the year during the beginning of spring when barley is still green and growing).
Indeed (ky – for because), in it (ba huw’) you were removed and came forth (yatsa’ – you were withdrawn and delivered) from (min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where the people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted and shut up in the likes of a concentration camp by those showing great hostility).
Therefore, no one should appear before Me (wa lo’ ra’ah paneh ‘any – shall be seen in My presence and behold My face, none shall be considered or regarded by Me) without a reason or cause, empty or void (reyqam – without what is expected based upon what has been fulfilled, without a marker or sign showing the reason for their presence; from reyq – without effect, void and vain, with an unfilled space, worthless, useless, futile, even conceited; without a marker demonstrating the relationship and ruwq – empty and hungry).” (Shemowth / Names / Exodus 23:15)
603Yahowah created man with a void designed to accept His Spirit. To enjoy the company of our Heavenly Father, we must be reborn from above by way of our Spiritual Mother. Empty vessels are stillborn and lifeless. This is the lesson of Matsah leading to Firstborn Children.
Without pause or interruption, Yahowah transitions from Matsah to Bikuwrym. Just as Matsah is incorporated into Pesach, it is also part of Firstborn Children. We move fluidly and seamlessly from one to the next…
“You should observe (shamar – closely examine and carefully consider) the Festival Feast (Chag – celebration and party) of the harvest (ha qatsyr – of the time of reaping that which was sown, of gathering in the crop), of Bikuwrym | Firstborn Children (Bikuwrym – FirstFruits, the initial gathering of the harvest; from bakar – to be firstborn).
Your labors (ma’aseh ‘atah – in conjunction with your work, undertakings, and pursuits, and of your attempts to accomplish something worthwhile) to make a connection and show the benefits of the relationship (‘asher – by way of revealing the way) you have sown, expecting these seeds to take root and grow (zera’ – you plant expecting to harvest).
Throughout the region (ba ha sadeh – in the country where there is a sense of openness and in fields which were cultivated), along with (wa) the Festival Feast (chag – the celebration) of the Ingathering (‘asyph – gathering in the harvest; from ‘asaph – to be removed, received, and rewarded, to be gathered and withdrawn), it is the time of year to be withdrawn (ba yatsa’ ha shanah – to be removed and renewed at the proper time) when you are gathered in (ba ‘asaph ‘atah – when you receive and accept).
That which is associated with your labors (‘eth ma’aseh ‘atah – that which pertains to your pursuits, 604undertakings, and accomplishments) will lead to the realm where there is a sense of openness (min ha sadeh – from the fields in the region which were cultivated). (Shemowth / Exodus 23:16)
Three times (shalosh) in the conduct of your life (pa’am – demonstrating a pattern of behavior in the proper sequence) during the year (ba ha shanah) all (kol – everyone) of you should remember to (zakar ‘atah) be seen (ra’ah – appear, be inspected, and be witnessed) before (‘el paneh – in the presence of) Yahowah (Yahowah – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).” (Shemowth / Names / Exodus 23:17)
Yahowah is using the harvest of grain as a metaphor for reaping souls. Bikuwr is from bakar, meaning “the first children who are born.” The bakar represent souls who have been born anew and adopted into God’s Family. The FirstFruits’ harvest is the first of two ingatherings depicted in Yahowah’s Miqra’ey. It is descriptive of those who are the beneficiaries of Pesach and Matsah, confirming that they are gathered in, received, and accepted by their Heavenly Father.
We continue to be regaled with a series of revelations that directly involve Yahowah in the fulfillment of His annual Invitations to be Called Out and Meet. God explains…
“You should not offer the sacrifice (lo’ zabach – you should not proceed to prepare the animal to be consumed along with the means of atonement and reconciliation, or of restoring favor through) in the proximity of (‘al – over, near, or around) yeasted bread (chamesh – that which contains the culture of yeast, the invasive fungus which spoils, sours, embitters, and intoxicates).
The blood (dam) of My sacrificial offering (zebach 605‘any) should not endure through the night (wa lo’ lyn – should not be allowed to remain during the time of darkness).
It is the bounty (cheleb – the finest portions and great abundance) of My Festival Feast (Chag ‘any – My celebration, party, and banquet) which is an enduring witness and something to consider come morning (‘ad boqer – as a witness to consider forever).” (Shemowth / Names / Exodus 23:18)
This reaffirms that Pesach should be observed in conjunction with Matsah, such that there is no yeast present or consumed during the first day of Chag Matsah. It does not do any good to remove the stench of religion when someone continues to wallow in it.
Also, Yahowah is affirming the body of the sacrificial victim, and therefore the corporeal manifestation of His Son in 33 CE, would be destroyed in the transition from Pesach to Matsah. This, of course, means that there would be no bodily resurrection. Further, as with each of the Miqra’, the Chag | Feasts exist as a witness to our salvation which we’d be wise to consider.
Therefore, this admonishment was written to achieve five objectives. First, Pesach and Matsah are coterminous and inseparable. For them to be of benefit, they must be celebrated together.
Second, Yahowah does not want us to wallow within the cesspools of religion or politics, culture or conspiracy, while He is in the midst of giving us a bath. Unless we are willing to walk away, there is no advantage to being cleansed from the invasive fungus the yeast represents.
Third, focus on what matters without lingering on that which has already been accomplished. Once we have been passed over, our attention should be directed at the yatsa’ and shuwb of our souls from the contagions being 606withdrawn and removed from them.
Fourth, Pesach is just the beginning – a doorway to a better place. Matsah is the provision that takes us from man to God. The bounty of Bikuwrym is the result. It is what happens to us when we observe Chag Matsah.
And fifth, Yahowah never misses the opportunity to undermine the precepts of religion – especially while engaged in leading us away from it. In Rabbinic Judaism, the religious have made Passover a seven-day event, eliminating any reference to celebrating UnYeasted Bread or Firstborn Children. By simply eating matsah, they devalue Yahowah’s intent, which is for us to recognize that Chag Matsah is the preeminent Miqra’. Removing religion from our lives so that we can be part of the Covenant Family is the purpose of the Mow’edym, but the nature of religion is to reject anything which undermines its credibility – including God.
Sadly, religious Jews have become especially adept at contravening Yahowah’s plan. They have buried the relationship God is seeking to achieve under a mountain of religious rhetoric and rites. This problem is so invasive there isn’t one rabbi the world over who can explain the purpose of Matsah.
Christians have turned convoluting Yahowah’s instructions into an artform. Their religion is based upon misrepresenting everything He said and did on our behalf. Therefore, we should not be surprised that Twistians have never taken their dead god off of the stick upon which he remains. It has been nearly 2,000 years, which is just a tad bit longer than the dawn of the next day.
Should the gates be pearly, there will not be a line waiting to get in. And if you are not fond of crowds, which would make you similar to Yah, you will find Heaven to your liking.
607“The initial and choicest portion (re’shyth – the first and best part) of the FirstFruits, including the Firstborn Children (Bikuwrym – initial reaping and first to be conceived or born; from bakar – firstborn children with privileged inheritance rights) of your realm (‘adamah ‘any – your land, region, or ground; feminine of ‘Adam – the first man created in God’s image), you should come, bringing them (bow’ – you should arrive, enter, and include, pursuing them) for the family and home (beyth – the house and abode, the household and dwelling place) of Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah).” (Shemowth / Names / Exodus 23:19)
Clearly, bikuwrym ‘adamah ‘any was written to be rendered as “first fruits of your land,” addressing an early harvest. However, these words in the presence of bow’ beyth Yahowah are equally comfortable being translated as “the Firstborn Children of your realm you should bring to be included within the Family and Home of Yahowah.” The mundane is serving as a metaphor for the profound.
The word ‘adamah was chosen for a reason. It depicts the descendants of ‘Adam who are being invited by God to fellowship with Him in His Home.
Within the context of this discussion of the Miqra’ of Bikuwrym, and of the firstborn being brought to Yahowah’s Home to be part of His Family, we are encouraged to “look” for God’s “mal’ak – messenger.”
“Behold (hineh – pay especially close attention, look now and see), I (‘anky) will send out (shalach – I will dispatch, stretch out and reach out, extending Myself to send forth (qal participle – a verbal adjective, someone that is literally descriptive and genuinely active in the relationship)) a Messenger (mal’ak – a representative, a deputy who is especially informative, a heavenly envoy 608who announces the message, a spiritual implement and exemplar, a counselor who proclaims the communication and fulfills the mission) before you (la paneh ‘atah – in your presence, appearing within the same dimension) to watch over and guard you, helping to keep you focused (shamar ‘atah – so that you are observant, closely examining and carefully considering, remaining aware of) along the Way (ba ha derek – on the path, during the journey, and within the conduct of life),…” (Shemowth / Names / Exodus 23:20)
Hineh asks us to “look up and pay attention to what is being shown and said.” The proper response to hineh is “to use our eyes, our ears, and our mind to take in and process everything we can see, read, and hear, thoughtfully considering what it means to us in this situation.” The context of which is how to approach Yahowah through Pesach, Matsah, and Bikuwrym.
‘Anky reveals that the speaker is communicating to us in first person. Therefore, we are listening to God tell us that He is personally going to “shalach – extend Himself by sending out and dispatching” a “mal’ak – messenger.”
Remarkably, Yahowah’s mal’ak was sent to “shamar ‘atah – watch over us, keeping us focused so that we will remain observant, closely examining and carefully considering” the means to remain “ba ha derek – on the path.” In the midst of the Miqra’ey, the lesson is: once we begin, we should continue.
There are seven steps “ba ha derek – along the way.” Pesach opens the door to God’s Home. Matsah prepares us to go inside. Bikuwrym is how we are perceived and treated by God as a result. Shabuw’ah describes Yahowah’s desire to empower, enrich, and enlighten us, raising us as if we were His own. Taruw’ah is our response, our opportunity to share what we have learned along the way. This leads us to Yowm Kipurym – the Day of Reconciliations – but we 609are getting ahead of God’s story. Suffice it to say for now, with Yah, the further we go the better life becomes.
Mal’ak is typically used to describe a “spiritual messenger or heavenly implement.” The most vital of these is the Ruwach Qodesh | Set-Apart Spirit, but since mal’ak is a masculine noun and the Ruwach is feminine, She is excluded from being the mal’ak in this instance.
Moreover, since Yahowah encourages us to listen to this mal’ak, we have to question the efficacy of a “spiritual messenger” playing this role, at least at part of this journey because such beings very seldom speak to anyone. They often provide protection, but not typically guidance.
This then leads us in a different direction, because throughout the Towrah and Prophets mal’ak is deployed to describe a “man who is dispatched to deliver a message” – and thus serving as a “messenger.” In one sense, Moseh, Shamuw’el, Dowd, ‘ElYah, and Yasha’yah, and were “messengers” even though the title naby’ | prophet is more befitting. Significantly beneath their status, Yahowah deploys ruwach | messengers to correctly convey what His prophets have revealed, especially at times when it is essential that He garner their attention.
Considering all he will have to say throughout Dabarym / Words, when guiding our steps rather than serving as a tour guide throughout time, Moseh would be among the three most prolific of Yah’s messengers, along with Dowd and Yasha’yah. Their testimony ranks one, two, and three among the number of words and scrolls found in Qumran.
In the broadest sense, anyone called by Yahowah to accurately convey His testimony with the intent of helping to keep God’s people focused upon the Towrah, Beryth, and Miqra’ey could be considered serving in this role. And that is important because Yahowah has a great deal to say about His messenger – whom I think may represent several 610unique individuals, albeit one at a time.
This integration of individuals is possible because the greatest of all Messengers is Yahowah, and He is guiding the guides. He has been sharing His testimony with us for the past 6,000 years. And yet, even He deploys naby’ as prophets to convey His mal’ak | spiritual message, thereby revealing His presence, concern, and offers of assistance through an assemblage of characters.
Should we consider someone other than Moseh since he is the one telling us about this individual, our attention is immediately drawn to the most vocal and acclaimed of Yahowah’s mal’ak – Dowd. He was not only the acknowledged lyricist of Yisra’el and Yahowah’s favorite voice; he is the one who best meets many of the criteria.
Dowd’s 119th Mizmowr / Psalm, for example, is the perfect companion to keep us properly focused and guided. It is comprised of 22 stanzas, one for each letter in the Hebrew alphabet, all designed to explain how to most effectively observe the Towrah. God’s Shepherd and King was engaged in sharing Yahowah’s message and guiding His people. He brought Yisra’el together, established Yaruwshalaim as their home, and is returning as Messiah and King to keep them safe within it.
Shamar is among the most important words in the Hebrew lexicon. It is typically asked of us, as God implores us to “shamar – be observant, closely examining and carefully considering” His Towrah, ‘Am, Beryth, and Miqra’ey. Our willingness to “focus our gaze upon” the Word of God and then “contemplate the meaning of His message” enables us to ‘anah | respond to Him.
This is one of the relatively few situations where the roles are reversed, and it is God’s representative who is engaged in shamar for our benefit. This perspective draws us back to Yah’s Shepherd – Dowd – who has been tasked with overseeing the Father’s sheep. He is “looking out for 611us, watching over us, and guarding us, encouraging us to remain focused” on what matters most in life – which is the way to Yahowah as depicted throughout the Miqra’ey.
Since God wants us to “shamar – be observant, closely examining and carefully considering” the “derek – path” which leads to His “maqowm – upright abode and source of our existence,” He must keep those who would distract His sons and daughters, or worse, harm His Family away. Religious and political institutions, militant and conspiratorial man, is a deceived, dangerous, destructive, and deadly beast. And there is nothing such men despise more than the truth because Yahowah’s testimony devastates their beliefs. Unable to refute God’s message, they attack Yahowah’s messengers. And there are so few of us, consistent with Dowd’s magnificent 91st Mizmowr / Psalm, God has vowed to protect us. This suggests that between the Yatsa’ | Exodus and Dowd’s anointing as Mashyach, and between the end of his reign and return, first as the Zarowa’ and then as Melek, a mal’ak is present to look after the Covenant’s children.
The second portion of this essential message reveals that the mal’ak has been tasked with more than just helping to keep us focused on the Way…
“…and also (wa) to provide you with directions which will bring you to (la bow’ ‘atah ‘el – to come for you and guide you such that you can return, gathering you in for the harvest by entering) the source, the dwelling place, and home (ha maqowm – the upright abode, the household of the Source of existence, and the proper place to rise up and take a stand, to be validated and established), which, to offer the benefits of the relationship (‘asher – leading to the correct and narrow path to walk to get the most out of life which), I have prepared (kuwn – I have arranged and made ready, fashioned and formed, established and proven).” (Shemowth / Names / Exodus 23:20)
612In the context of Bikuwrym, this is the grand prize. Through the Miqra’ey, Yahowah is offering to bring us Home, to Himself, to the source of all that exists. He has prepared a place for us to live with Him where we will receive the benefits of the Covenant relationship. There could be no clearer or better depiction of Pesach and Matsah leading to Bikuwrym.
Bow’ is all about “coming and going,” about one’s “arrival and entrance” into the home and household of our Heavenly Father. Bow’ speaks of “being pursued,” “being carried,” and “being gathered in, as in a harvest.” To bow’ is “to be included” in God’s Family, with God “providing the directions to guide us so that we can return and enter” His Home – our home.
Maqowm is also “the source from which we originate.” God is speaking of heaven’s “upright abode.” Maqowm is based upon mah, an interrogatory which asks us to ponder the implications of quwm, meaning “to rise up and stand up, to take a stand and to be validated and established.”
Therefore, the souls of those harvested by Yahowah as a result of Bikuwrym have been guided and directed there by God’s message, which is to say: through His Towrah | Guidance and Direction, Teaching and Instruction. As Covenant members, we are Family, and we are Home. Having pondered the way to rise up and live with God, our conclusions have been validated and we are upright, standing in Yah’s presence.
This journey Home requires us to take a stand, to differentiate between what is of God and of man, and then to support One and oppose the other. And since standing with God requires knowledge and courage, Yahowah has assigned a mal’ak as a teacher and example for us to listen to and follow.
‘Asher is the word that brought us together and initiated this journey through words, space, and time. It is 613“a relational term which conveys a connection between things.” In this case, there is a relationship, a connection, between the Miqra’ey and the Derek, between the maqowm and the kuwn.
Not so coincidentally, the one word which has led to so many more that they now fill nearly 30 volumes, is found in the midst of one of Yahowah’s most intriguing prophecies – Shamuw’el / 2 Samuel 7. It paints a portrait of Dowd that is so vivid, we will reference it a score of times as we seek to fully comprehend God’s intent.
‘Asher is one of the few Hebrew words which can be rendered as a verb or a noun, as a preposition or as a proper name. By synthesizing its connotations, we find that ‘asher is “the means to receive the benefits of the relationship.” To ‘asher is “to be led along the correct, albeit narrow, path to obtain the greatest enjoyment in life.” It is an adroit fit in this particular address.
Kuwn drives to the heart of the issue regarding our return and restoration. God, Himself, “fashioned, formed, shaped, provided, established, and prepared” a place for us. It is ready whenever we are.
Based upon what He revealed in the Torah, Prophets, and Psalms, Yahowah will take a very dim view of those who conceal, corrupt, change, or counterfeit His Word and His Way. The likelihood that God will accept those who travel along a materially different path than the one He prepared, at an unimaginably high price, is nil.
Especially relevant in this regard is what Yahowah had to say about Dowd, and how all of God’s accommodations were transposed and misappropriated upon the Christian “Jesus.” Yahowah does not take kindly to Replacement Theology – which is the essence of Christianity. And that is why He said…
“You should choose to closely examine and 614carefully consider this, becoming focused and observant (shamar – it is in your interest to be diligent and perceptive, paying attention so as to be protected (nifal imperative – by choosing to be observant you will be observed)) regarding his appearance and presence (min paneh huw’ – concerning his arrival, company, and existence). Of your own volition, listen (shama’ – hear (qal imperative)) through his voice (ba qowl huw’ – to his audible input).” (Shemowth / Names / Exodus 23:21 in part)
Of the three Zarowa’, two were prophets: Moseh, the one introducing this mal’ak | messenger, and Dowd, who has left us a rich legacy of one hundred songs to sing. Of them, one was already present among the Yisra’elites. Moseh did not require an announcement or introduction. The other would arrive to unify the Chosen People, to establish their home and Yah’s, to defend them and to teach them. He would become Yahowah’s Son and our Messiah. He was also the epitome of Bikuwrym as the Bakowr | Firstborn of God and as the Zarowa’ | Sacrificial Lamb who endowed us with the Covenant’s benefits. Then after being appointed Ra’ah, Mashyach, and Melek by Yahowah, and then serving as the Zarowa’, he will soon reappear, his presence bright and steadfast before us, to lead us into the Millennial Kingdom. Further, while Moseh revealed Yahowah’s Towrah, it was Dowd who taught us how to properly observe God’s Guidance.
As a warning to Hasidic Jews, Roman Catholics, and Muslims the world over, it is better to listen to Dowd than it is to corrupt his message. If your intent is to enter Heaven, here is a word of advice: do not defy Yahowah’s Son, Messiah, Shepherd, and King – our Savior.
“Do not become rebellious against him nor defiant toward him (‘al marah ba huw’ – do not be embittered or contentious against him, do not be bewildered or distressed regarding him, vexed or grieved; from mary – to be 615rebellious and marah – to be contentious (hifil imperfect jussive – you will cause him to choose to respond in kind)), because otherwise (ky), he will not tolerate (lo’ nasa’ – he will not endure or provide assistance for, incur, carry away, or forgive (qal imperfect)) your rebellion (pesha’ ‘atem – your revolting defiance, your crimes and offenses, your faults and deviations from the established standard).
This is because (ky – since, indeed) My personal and proper name (shem ‘any – My reputation and renown, My designation and highest regard) is within his inner nature (qereb – is part of his makeup and is within his midst, is present in the fighting spirit within him, joined together as part of him, and is in very close proximity to him).” (Shemowth / Names / Exodus 23:21)
This is as if a Father was speaking on behalf of His Son. However, it is not an ordinary parent addressing a common child. This is God warning us not to antagonize His Firstborn Son – the man He placed in charge – the man to whom He has given everything. And it is as it should be: the Bakowr for Bikuwrym and the Zarowa’ for the Miqra’.
Dowd has always been exceedingly intolerant. It began at an early age when he confronted Goliath. Before killing him, he called the threat to Yisra’el’s very existence: foulmouthed and uncircumcised. Those who were in opposition to the Word of God were his foes. Those who opposed his people, God’s Family, were to be exposed, condemned, and eliminated. His songs are comprised of nearly as much vitriol for his adversaries as they are replete with adoration for Yah. He pleads with Yahowah to hold those whom he sees as marah | defiant accountable.
You would not know it by reading a Bible, but Dowd loved Yahowah’s name. YaHoWaH appears in all of his Songs and Proverbs. (687 times in the Psalms presented in the Tanakh, 3 times in the additional Psalms found in the 616DSS, and 87 times in his Proverbs, for a total of 777 occurrences of Yahowah’s name.)
And yet, even more than his regard for the renown and reputation of Yahowah, Dowd embodied what it meant to be a child of the Covenant. His attitude and aptitude, character and inclinations serve as a window through which we see the face of God.
“Indeed (ky), if (‘im – on the condition that) you listen very carefully (shama’ shama’ – you attentively and acutely hear (qal infinitive imperfect – genuinely, intensely, and continually listen)) to his voice (ba qowl huw’ – with regard to his audible speech and proclamation) and engage, acting upon (wa ‘asah – then do (qal perfect – actually carry out at any moment)) everything that I say to benefit the relationship (kol ‘asher dabar – all that I speak, communicating while leading along the correct path (piel imperfect – the words spoken by God continually influence those who act upon them)), then (wa) I will be an enemy, openly hostile toward (‘ayab – I will be a foe in open opposition, adversarial to (qal perfect)) those who oppose you, demonstrating animosity and rancor toward your adversaries (‘eth ‘oyeb ‘atah – your enemies who show hostility toward you and act in an adversarial manner, either personally or nationally).
I will, when required, show hostility toward and harass (tsuwr – I will from time to time besiege, confine, and defeat (qal perfect)) your enemies (‘eth tsarar ‘atah – your adversaries and all others who show enmity toward you).” (Shemowth / Names / Exodus 23:22)
Yahowah is hostile toward Israel’s foes as we should be. For there to be love, we must know what and how to hate.
Today’s progressive, multicultural, and politically correct notions that love is better than hate and that mutual respect and acceptance are appropriate, even rational and 617reasonable, are counter to God’s position. We should oppose that which is hostile to Yahowah’s instructions and people and never embrace that which is adversarial.
In a general sense, the world would be a better and safer place if we all hated pedophiles and pedophilia, rape and rapists, terror and terrorists, murder and mass murderers, con artists and thieves. We should oppose the hostile influence of religion and politics rather than embrace either.
God is right. Progressives are wrong. They are ignorant, irrational, and hypocrites, too, but that is another story.
At this point in the narrative, Yahowah’s mal’ak | messenger is neither Moseh nor Dowd, nor a spiritual implement, but instead, someone through whom Yahowah will speak to guide His people home prior to His return. I say this based upon the omission of a word, one which necessitates translating all of those which follow rather than simply transliterating them.
My curiosity was initially aroused when I noticed that the mal’ak was not returning Yahowah’s people to “ha ‘erets – the Land.” And without ‘erets, the following statement would have God’s spokesman returning Yisra’el to the Amorites, Hittites, Perizzites, and Canaanites – to whom they do not belong. Therefore, the only rational response was to translate the basis of these names such that we might appreciate the message God’s messenger would be conveying.
“Surely (ky – indeed, emphasizing this statement because it is certain) My mal’ak | messenger (mal’ak ‘any – My envoy, the implement I dispatch to communicate, My heavenly representative, one who informs by announcing My message) will go (halak – will travel and journey (qal imperfect – will literally and continually go)) before you (la paneh ‘atah – appearing in advance on your behalf) so 618that (wa) he can return you (bow’ ‘atah – he can pursue you so that you are included, coming (hifil perfect – his message will enable your return and inclusion at some moment in time)) to what has been said and promised (‘el ‘emory – is from ‘amar – to say, promise, and affirm).
Then the terrorists will be abolished (wa ha chity – is from chathath – those who use terrorism to scare by shattering will be broken and cast away), including the militants who claim that the country belongs to them and who want to divide it (wa ha parizy – is from paraz – militant leaders who claim they belong and seek to separate and divide the country), as they will be humbled and subdued (wa ha kana’any – is from kana’ – to be brought down, chastened, and humiliated) to make this declaration known (ha chiwy – is from chawah – to tell, explain, and make known).
Therefore, I will reject them, and I will kick them out (wa ha yebuwsy – is from y – I and buws – to reject, tread down, and kick out), and then I will efface them, annihilating them, causing them to disappear at that time (wa kachad huw’ – I will cause them to perish and vanish at this moment, becoming unknown (hifil perfect)).” (Shemowth / Names / Exodus 23:23)
Yahowah wants His People to return home, and the best way for this to occur is for them to be informed. For this reason, God has sent a messenger before His people. His job is to remind Yisra’el of everything Yahowah has said and promised.
God was not bringing His people to those whose “iniquity was full.” And He could not bring them to those who no longer exist. Therefore, we pursued the most rational approach to ascertaining the Almighty’s intent. And, wow, were we rewarded!
Following His words to where they led, we have yet another affirmation that God’s promises to His People can 619be relied upon. Further, upon the reconciliation of His relationship with Yisra’el and Yahuwdah, Yahowah will abolish the terrorists who have been menacing His people. “Allahu Akbar Fakestinians!” Goodbye, Islam.
Those who contrived a preposterous lie, moronically claiming that they were the Philistines of old and that Yisra’el was actually Palestine, will be humiliated. It has been a long time coming and is well-deserved.
This is what Yahowah wants to be known – and I am thrilled to be sharing it with you. The Muslims and Progressives who coddle them will be no more. Rather than rid “Palestine” of Jews, God will rid Yisra’el of Palestinians. Only then will there be peace. It is His One-State Solution. Gone, they will be forgotten.
Yahowah is going to clean house. He will not accommodate religious or secular agendas. His is the most compassionate and reasonable option. After all, they were infected with the deadliest of all plagues…
“You should not vocally support their gods nor speak on behalf of their deities (lo’ chawah la ‘elohym hem – you should not provide explanations regarding nor make announcements concerning their gods). And (wa) you should not serve them (lo’ ‘abad hem – do not expend any energy on their behalf working for them nor be indentured to them).
You should not do as they do either (wa lo’ ‘asah ka ma’aseh hem – do not act like them or emulate their customs or practices). Rather instead (ky), it will be you who will overthrow them (haras haras hem – their presence will be obliterated for you, torn down and removed on your behalf). So, then you should break apart and crush (wa shabar shabar – you will shatter and destroy) their sacred monuments and holy objects (matsebah hem – their religious objects and pillars).” (Shemowth / Names / Exodus 23:24)
620Lucky me; just moments ago I purchased a jackhammer to plant trees in the unyielding soil of the Virgin Islands. Now I have a place to use it as it was intended. May God allow me to be among the first to bring down the Dome of the Rock and Al-Aqsa Mosque.
It is as obvious as words allow: God damn religion. Yahowah loathes every aspect of what men worship. The very institution most attributed to God is the one God most despises.
It has been Yahowah’s preference, at least within His Home, that His people would have destroyed every religious object, memorial, and monument. And while we are no longer at liberty to do so, when Dowd returns with Yahowah in 2033, every church, mosque, and synagogue will be razed.
We are not to emulate the ways of the Gentiles. Do not embrace their customs or politics, either. To live with God is to divorce oneself from the ways of man.
The message of this mal’ak is Yah’s message. It is what we have read throughout the Towrah, in the Prophets, and within the Psalms. God is pro-relationship and anti-religion. That will never change, no matter who is speaking for the Almighty.
Yahowah’s message is straightforward and consistent…
“Therefore (wa), you should work with and serve on behalf of (‘abad ‘eth – you should devote considerable energy toward) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), and He will bless (wa barak – He will favor, looking kindly upon) your bread (‘eth lechem ‘atah) and your water (wa ‘eth maym).
Furthermore (wa), I will remove (suwr – I will take away and abolish) this sickness (machalah – the infirmity; 621from mah – to question and chalah – debilitating disease and sickness) from your midst (min qereb ‘atah).” (Shemowth / Names / Exodus 23:25)
We find within these words an affirmation of Matsah leading to Bikuwrym. Once Father and Son remove the stain and stigma of religion from us through the blessing of matsah, we are free to enter Heaven along with the rest of the Covenant Family.
Shemowth / Names / Exodus 23 is unequivocal. The Miqra’ey lead us Home while making it possible to benefit from the Beryth. In addition, the Invitations to be Called Out and Meet convey Yahowah’s plan of reconciliation. They reveal His nature, and they predict how and when God, working with Dowd, would fulfill His promises.
The Festival Feasts provide the skeleton upon which the entire story of how our relationship with God takes shape. Understand these meetings, and you will appreciate the nature and purpose of the Towrah and its Covenant. Rely upon them, and you will be invited into God’s Home.
We have discovered that the pattern of six years of work followed by a time designed to restore life was the same model incorporated into Matsah leading to Bikuwrym. And within this context, God just told us:
1) To observe the Towrah. This communicates two essential truths. First, the Towrah can be relied upon – especially when it comes to our inclusion into Yahowah’s Family. And second, the Towrah is the primary source for answers, explaining God’s intent and our purpose.
2) To recognize that Yahowah alone is God. No other name for God should be spoken unless it is to expose and condemn myths. And in this regard, when it comes to 622eternal life, there is no difference between the fate of those who believe that there is no God, the fate of those who do not know God, and the fate of those who worship a different god by another name – a god conceived by men and advanced through religion.
3) To stand with Yahowah three times a year, celebrating a festival feast. This makes “three” significant with regard to time. It makes “standing” significant with regard to the purpose of the meetings.
4) To correlate the Festival Feast of UnYeasted Bread with Yahowah’s willingness to withdraw His people from religious and political persecution. The Miqra’ey are grounded in the Yatsa’ | Exodus and was fulfilled by the Zarowa’.
5) To realize that without the anointing of Yahowah’s Set-Apart Spirit, without the spiritual void within our souls being filled, we cannot approach our Heavenly Father, much less live in His presence.
6) To understand that there are three essential harvests God wants us to celebrate: Bikuwrym | Firstborn Children in the first month, Taruw’ah | Trumpets in the seventh month, and Kipurym – which is the ultimate family reunion. It is on these days that redeemed souls are gathered together and offered entry into Yahowah’s Home. God does not want anyone to be left behind.
7) To know that it was Dowd who suffered for us, becoming our Savior on Passover. And it was Dowd’s soul which endured the long night of separation on Matsah to remove our guilt. The initial sacrifice resolved the consequence of us missing the way and the other removed the penalty of leading others astray.
Collectively, the reference to “three” set within the context of “six plus one,” and alongside the Sabbatical Year, the observance of the Miqra’ey, and their fulfillment 623by Yahowah, provides a vantage point from which to view God’s prophetic timeline. Salvation history can be divided into three epochs of forty Yowbel.
Two thousand years separate ‘Adam’s expulsion from the Garden and the confirmation of the Covenant Relationship with ‘Abraham on Mount Mowryah in 1968 BCE. Exactly forty Yowbel | Redemptive Years later, and on the same mountain, the ultimate Father and Son provided the benefits of the Covenant, doing so in 33 CE. And now, on the cusp of 2033, the final Yowbel year within the lifetimes of those who witnessed Yisra’el’s rebirth, and exactly 2,000 years from Dowd’s fulfillment of the first four Invitations to be Called Out and Meet, Father and Son will return to restore the Covenant Family on Kipurym so that we can camp out together during Sukah.
Thus far, Yahowah has made it abundantly clear that He isn’t ambivalent about how we respond to Him. Those who rely upon Him will be protected and they will ultimately triumph.
We have previously considered Yahowah’s presentation of the Mow’ed Miqra’ey of Pesach and Matsah. And yet, we are going to review His introduction once again because it is vital that we never lose sight of the realization that Bikuwrym is the result.
“Then (wa) Yahowah (Yahowah) spoke these words (dabar) to (‘el) Moseh (Mosheh), in order to promise and say (la ‘amar), (Qara’ 23:1) ‘Under the auspices of freewill, convey the Word (dabar) of God on behalf of (‘el) the Children (beny) of Yisra’el (Yisra’el) and say to them (wa ‘amar ‘el hem):
“The Mow’edym | Eternal Witnesses of the Appointed Meeting Times (Mow’ed) of Yahowah (Yahowah) are to show the way to the benefits of the relationship (‘asher).
624You are continually and genuinely invited to attend (qara’) them as (‘eth hem) Set-Apart (qodesh) Miqra’ey | Invitations to be Called Out and to Meet (Miqra’ey).
These are (‘eleh hem) My Mow’edym | Eternal Witnesses to the Appointed Meeting Times (Mow’ed ‘any). (Qara’ 23:2)
For six (shesh) days (yowmym), She shall act, engaging in (‘asah) the service of the Spiritual Messenger (Mala’kah).
And then on (wa ba) the seventh day (ha shaby’iy ha yowm), there will be a Shabat observance (Shabat), a Shabatown to consider everything associated with the promise and purpose (Shabatown) of the Set-Apart nature (qodesh) of the Invitation to be Called Out and Meet (Miqra’).
The Maternal Spiritual Messenger works (Mala’kah) doing everything such that you do not have to do anything (kol lo’ ‘asah).
It is a Shabat observance (Shabat hy’) to approach (la) Yahowah (Yahowah) to live and abide throughout time (ba kol mowshab ‘atem). (Qara’ 23:3)
These Godly (‘eleh) Eternal Witnesses to the Appointed Meetings (Mow’ed) of Yahowah (Yahowah) are Set-Apart (qodesh) Invitations to be Called Out and Meet (Miqra’ey), which, to receive the benefits of the relationship (‘asher), you are invited to attend, to be called out and welcomed (qara’), drawing near through them (‘eth hem) at the Appointed Time of the Eternal Witness (ba Mow’ed hem). (Qara’ 23:4)
In (ba) the first (ha ri’shown) month (ha chodesh), on the fourteenth (ba ‘arba’ ‘asar) of the month (ba ha chodesh) for the purpose of understanding (byn) at twilight (ha ‘ereb) is Passover (Pesach) according to (la) Yahowah (Yahowah). (Qara’ 23:5)
625And during (wa ba) the fifteenth (chamesh ‘asar) day (yowm) of this same month (la ha chodesh ha zeh) is the Festival Feast (chag) of UnYeasted Bread (ha Matsah) to approach (‘al) Yahowah (Yahowah).
Seven (sheba’) days (yowmym) shall you eat (‘akal) bread without yeast (matsah). (Qara’ 23:6)
The first, foremost, and primary day (ba ha yowm ha ri’shown) exists as (hayah) a set-apart and cleansing (qodesh) Invitation to be Called Out and Meet (Miqra’) for you to approach (la ‘atem).
You shall not consistently perform (lo’ ‘asah) any of (kol) the duties (‘abodah) of the Spiritual Messenger which is the Maternal Work of God (Mala’kah). (Qara’ 23:7)
Now (wa) approach and come near to be present with (qarab) the feminine manifestation of God’s fiery light (‘isheh / ‘ishah) to be near (la) Yahowah (Yahowah) for seven (sheba’) days (yowm). (Qara’ 23:8)
On the seventh day (ba ha yowm ha shaby’iy), there is a set-apart (qodesh) Invitation to be Called Out and Meet (Miqra’).
You shall not do (lo’ ‘asah) any part (kol) of the ministerial responsibilities (‘abodah) of Heaven’s Maternal Messenger (Mala’kah).”’” (Qara’ / Called Out / Leviticus 23:8)
This then leads to…
“Then again (wa) Yahowah (Yahowah) spoke (dabar) to (‘el) Moseh (Mosheh) to convey (la ‘amar), (Qara’ 23:9) ‘Speak (dabar – communicate these words) to the children (‘el ben – to the sons) of Yisra’el (Yisra’el – those who engage and endure with God) and say (wa ‘amar – declare and promise) to them (‘el hem): “Indeed when (ky) you arrive and enter (bow’ – you come) into the land (‘el ha ‘erets – realm) which, for the benefit of 626the relationship (‘asher – which to show the way to get the most out of life that) I (‘any) am giving (nathan – assigning and bestowing) to you (la ‘atem – for you to approach), and (wa) reap its harvest (qatsar ‘eth qatsyr hy’), bring (bow’ ‘eth – arrive, come in, and draw near with) a sheaf of grain ready for transport (‘omer – a small measure of grain (one-tenth ephah or about two quarts) bundled and ready for processing) of the first fruits (re’shyth – of the beginning, the first and the best; the choicest portion which has been set apart unto the foremost family) of your harvest (qatsyr ‘atem) to (‘el) the priest who officiates (ha kohen – the one who serves as a minister).”’” (Qara’ / Called Out / Leviticus 23:10)
There is no intermission. We go from Matsah to Bikuwrym – entering the Promised Land to reap its bounty. This is especially true when we recognize that the Land serves as a metaphor for returning to ‘Eden and living with Yahowah in Heaven.
Now that we have been freed from the consequence and penalty of our propensity to rebel as a result of Passover and UnYeasted Bread, our souls are prepared for the Bikuwrym Harvest. We will be going Home. But not just to any home. As a result of becoming immortal and perfect sons and daughters within the Covenant Family, we are headed to the Promised Land to live with Yahowah.
This is the first time Yahowah has mentioned “priests” in conjunction with His Towrah presentation of the seven Invitations to be Called Out and Meet with Him. Once the first grain crop has been separated from the ground and bundled so that it is ready for processing and transport, a collective sheaf is assembled and given to the priest who waves it in the air, symbolically demonstrating that the beneficiaries of Passover and UnYeasted Bread are prepared to go to Heaven.
And while the kohen were assigned this responsibility, 627and visually demonstrated what we are to do with our own bundle of grain on this day, for them the first fruits were also compensation. Unlike ministers today, whether they be pastors or priests, the kohen were not compensated monetarily. They were not even allowed to own land. So, the first fruits were given to them as food. And that is why these first fruits were described using re’shyth, not Bikuwrym.
Also, the kohen were not acting for us but instead demonstrating what we should do ourselves. They were serving as instructors.
While celebrated by the entire community, the benefits of Passover and UnYeasted Bread are personal and individual. To capitalize upon the bridge they provide between our mortal realm and God’s eternal abode, we must walk along a path that is so narrow, it is single-file. But at the end of that journey, those who accept and rely upon God’s provision find themselves in good company – surrounded by their spiritual brothers and sisters.
With the exception of ‘Enoch and ‘ElYah, who were called Home long ago, the souls of all others who chose to love God between ‘Adam and ‘Abraham, and those who embraced Yah’s Covenant Relationship between ‘Abraham and Moseh, and from Moseh to Dowd were gathered together and taken to Heaven during the celebration of Firstborn Children in 4000 Yah (33 CE). The next harvest will be Taruw’ah followed by Kipurym.
This next statement confirms as much, adding the realization that our approval before God is a favor. Listen…
“And (wa) he should lift up and wave (nowph – he should put the process into motion by elevating, presenting, and raising (hifil perfect)) that which is associated with the sheaf of prepared grain (‘eth ha ‘omer – that which pertains to the small gathering of grain which is bundled 628and ready for processing and transport) to approach (la – to move toward and concerning) the presence of (paneh – before) Yahowah (Yahowah – the proper pronunciation of Yahowah, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), for the purpose (la – moving in the desired direction) of you being accepted (ratsown ‘atem – you being favorably accommodated and approved, found acceptable and pleasing by way of preferential and auspicious treatment; from ratsah and own – considering everything associated with being favorably accepted and being determined acceptable).
As a result (min – from, as part of, by means of, and because), contemplate the consequences of vacillating and delaying (machorath – pondering the implications of being left behind by hesitating, or perhaps the following day (feminine of machor based upon the th suffix); from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind, even considering what comes after) on the Shabat (ha shabat – the seventh day, the time to observe the promise and celebrate what has been accomplished), when the priest (ha kohen – the one who serves as a minister and performs acts on behalf of the people) shall raise and wave it (nowph hy’ – he shall continually set the process in motion, elevating, presenting, uplifting, and moving it (hifil imperfect energic nun – he causes it to consistently and emphatically rise)).” (Qara’ / Called Out / Leviticus 23:11)
This presentation of Bikuwrym is markedly different than that of Pesach and Matsah even though it is derived from the same text. Passover and UnYeasted Bread were explicitly titled and dated. There is no mention here of the name “Bikuwrym | Firstborn Children” or the 16th day of the month. Although, Bikuwrym will be clearly identified elsewhere.
629Also different, Pesach and Matsah were explicitly labeled Mow’ed, Miqra’, and Chag, whereas Bikuwrym appears to be included within the collective depiction of the Mow’ed Miqra’ of Chag Matsah. Moreover, it was each individual’s or family’s responsibility to ascertain from Yahowah’s testimony how to carry out the instructions regarding Pesach and Matsah, but not entirely so with Bikuwrym – where priests were asked to demonstrate the uplifting wave. Even more significant, the celebrations of Passover and UnYeasted Bread were initiated during the Yatsa’ | Exodus, while this particular expression was scheduled for the arrival home.
Recognizing that very few of us are farmers, that fewer still reside within the Promised Land, that the occasion is not dated, and that there has not been a kohen | priest from the tribe of Lowy | Levi around to demonstrate the nowph | uplifting wave for twenty centuries, what is a person to do?
The answers are usually found in the words, themselves, or in the greater context of Yahowah’s presentation. So, let’s examine both, beginning with the nomenclature God selected.
Nowph communicates the idea of being “lifted up” to heaven, being “presented to” God, and “moving around” with Him. This is distinct from being left behind here on Earth, bowing down, or being immobile. Nowph, which was translated as “he should lift up and wave,” can also convey “to blow upon.” This may be indicative of Yahowah breathing consciousness and conscience into humankind.
Since ‘eth ha ‘omer represents “a small sheaf of grain which is bundled and ready for processing and transport,” these represent the few souls among the many who will be granted entry into Heaven as a result of this day. They are “nowph – being put into motion, elevated and raised, then presented” such that they are “prepared” “la paneh 630Yahowah – to approach the presence of Yahowah.” This then means that Bikuwrym is symbolic of us being selected and prepared by God, lifted up to Heaven, and included in His Family so that we can live in Yahowah’s presence.
This is possible because Yahowah is ratsown | merciful. Ratsown conveys the essential truth that “payment in full of our debt” has been made and can be accepted through the “exercise of freewill.” Upon “making the choice” to “be accepted,” and to “please” God, we rise up to heaven and live in His presence. Ratsown, as a compound of ratsah and own, encourages us to consider everything there is to know about being accepted by God.
Therefore, with Pesach providing an extension on life and Matsah removing religious and political corruption from our souls, come Bikuwrym, we are prepared to be accepted by Yahowah – allowing Him to raise us up into His presence and bring us Home.
This is all great news. But how are we to render: min machorath ha shabat? Does machorath mean “the next day?” Or is its meaning more correctly derived from its actionable root: mah and ‘achar? If so, we are being asked “to consider the consequence of waiting, of hesitating, or of deferring our engagement” with God on this day. To ‘achar is “to vacillate and, as a result, to be left behind.” This is to suggest that those who fail to capitalize upon Pesach and Matsah leading to Bikuwrym will remain mired in mitsraym | the milieu of religion and politics.
With ‘achar serving as its verbal root, Yahowah seems to be saying that we should not dither, waver, or be uncertain with regard to “ha shabat – the promises made during these seven days.” Nor should we hesitate when it comes to being among those who are “nowph – on the move and being lifted up.” If so, this is why the priests have been asked to provide an example we can follow, doing so on behalf of Yahowah. In harmony with us observing the 631Shabat, we can witness what God is offering. It is His doing, and ours to accept.
The integration of mah and ‘achar can also mean that “we should contemplate what comes next.” And that is a powerful thought considering the plan which concludes with a Shabat celebration. The first three Miqra’ey lengthen our lives, perfect us, and bring us Home so that on the fourth we can be enriched, enlightened, and empowered by God.
We are then given the opportunity to share what we have come to know and have experienced in anticipation that others will join us during the fifth Mow’ed. The result is that on the sixth, Yowm Kipurym, Yisra’el and Yahuwdah are reconciled with Yahowah. Then as the final expression of the Shabat, we are afforded the opportunity to Camp Out with God beginning on Sukah in year 6000 Yah. That is, indeed, a lot to look forward to.
In this case, and in several others, ha shabat is either addressing the “seventh day of the week” and thus a natural “Shabat,” the “promises associated with seven,” or it is indicative of “celebrating the shabat expressed during the seven days of Matsah as God intended, appreciative of what He has done for us.” In this light, are we to treat the first day of Matsah as so uniquely special and important that it is to be treated as the Shabat of Shabats – or is it the entire week?
As we may recall, and will soon reconsider, Yahowah laid out an unmistakable case for us in this regard. Everything the Shabat represents has been indelibly woven into the fabric of Matsah. This is further reinforced by the fact that it is a shabat because it is a “week” long.
Further, should this statement mean that “we should contemplate the consequences of further hesitation, and therefore neither defer nor delay,” then why would God want us to risk “being left behind” by postponing our 632celebration of Bikuwrym by up to a week? This becomes especially relevant when we consider the price Dowd paid to prepare us for this day.
I do not hear Yahowah saying, “Welcome home but not so soon. I want you to wait outside for another couple of days or a week. I am not quite ready for you.”
Although to be fair to those who do not consider the first, foremost, and set-apart day of Chag Matsah as the preeminent Shabat observance, and who would prefer to render machorath ha shabat as “the next day after the sabbath,” the delay could be God saying: “You are not quite ready for Me.” He may want us to linger outside Heaven’s Door for up to a week longer to be scrubbed of mitsraym. Of course, however, we would be left wondering why we would be asked to wait outside longer in some years than others for no other reason than the happenstance of a natural shabat.
Considering how different this approach would be from everything else God has arranged for us, we will go to extraordinary lengths to ascertain the timing of Bikuwrym. But before we go down that path, let’s first consider what more Yahowah has to say about this occasion. Then we will consider whether or not Yahowah intended us to celebrate Matsah as if it served as the ultimate expression of the Shabat. If so, Passover, UnYeasted Bread, and Firstborn Children should be observed over the course of three successive days. If not, then the timing could vary by as many as six days from year to year.
Pushing us toward action rather than hesitation, God said…
“And then (wa) you should act (‘asah – you should actually engage at this point in time, doing what should be done to profit (qal perfect)) with regard to this day (ba yowm – at this time), raising and waving (nowph – 633presenting and elevating, moving back and forth while uplifting (hifil infinitive construct – with you enabling the process with movement which is demonstrative of being raised in concert with the grain)) on your behalf (‘atem ‘eth) the sheaf of gathered grain (ha ‘omer – the small sampling of grain which has been gathered and bundled so that it is ready for processing and transport), along with the perfect lamb (kebes tamym – a ram without imperfection or defect; from tamam – unblemished, right, and complete), a year old (ben shanah huw’), to rise up (la ‘olah – as an offering to ascend) to approach (la) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:12)
Yahowah’s Towrah, His Beryth, and His Miqra’ey serve as a call to action. God wants us to engage. None of this is about faith or believing. It is not about bowing down and worshiping. Nor is it about delineating a thousand ways to do nothing or be kosher. To know Yahowah and enter into His presence, we listen and then respond, doing as He has requested.
Since we are not going to find a kohen any time soon, we will have to raise and wave our own sheaf without seeing a demonstration. And yet, no matter your technique, it is symbolic of our souls, represented by the grain, on the move while being lifted up to God.
It is also interesting that, consistent with Pesach where we eat matsah with lamb, during Bikuwrym we do the same, dining on lamb and matsah. There is continuity throughout Chag Matsah.
Next, Yahowah details some of the additional ingredients which help us better appreciate the nature of His gift…
“Therefore (wa – moreover as a result), His 634sacrificial offering (minchah huw’ – His gift) is a double portion (shanaym – two times, a second time, twice, or both) for a tenfold enrichment and empowerment (‘isarown – a compound of ‘esher – ten and tenfold and ‘ashar – to enrich with own – all things pertaining to being enhanced and thus being empowered and enlightened) of the purified grain (soleth – of the bread flour with the hulls removed revealing the inner pristine kernel, distinguished from whole grain inclusive of its impurities, indicative of saved souls).
Combined with (balal ba – mixed with) the oil (ha semen – the olive oil, symbolic of the Spirit), it is associated with the maternal manifestation of God’s light (‘isheh / ‘ishah – of the mother who enlightens and elevates, the feminine aspect of God’s fire) to approach (la – according to and in relation to) Yahowah (Yahowah – the proper pronunciation of Yahowah, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), serving as a means to become acceptable and draw near spiritually (ryach – a pleasant and soothing perception; from ruwach – spiritual acceptance) through reconciliation (nychowach – by way of restoration and conciliation, of bringing tranquility to a harmonious fellowship, from nuwach – to rest in peace), along with (wa) a drink offering which is poured out (nesek – a libation which is dispensed) on it (huw’) of wine (yayn – fermented grape juice, symbolic of the lamb’s sacrifice), a fourth part (raby’iy – that which makes us square and thus completely right) of the unit of measure (ha hyn – of the prescribed quantity (a quarter of a gallon or one quart)).” (Qara’ / Called Out / Leviticus 23:13)
In God’s preceding declaration, we were asked to engage, raising our sheaf of grain while incorporating lamb into our meal to ascend to and approach Yahowah. Therefore, what follows is an affirmation of what these two 635things represent. The combination of “minchah huw’ – His sacrificial gifts” provide the “shanaym – double portion” which “‘isarown – enrich, empower, and enlighten” the “soleth – purified grain,” or saved souls, now en route to God. This is the synergistic and multiplied effect of what the “kebes tamym – perfected lamb” accomplished on Pesach when combined with what Dowd’s “nepesh – soul” did for us on Matsah (now represented by the purified grain being raised). The result is to be ‘isharown.
When we search the meaning of ‘isarown, we discover that it is based upon “‘eshar – ten and tenfold.” Its root is “‘asar – being enriched and improved, developed and augmented, enhanced and empowered.” To these thoughts we must add the implications of the own suffix, which encourages us to think expansively about everything which pertains to them.
Collectively, these gifts represent the benefits of the Covenant. We become immortal and perfected en route to being adopted into our Heavenly Father’s Family, where we are enriched and empowered. As a direct result of Pesach and Matsah leading to Bikuwrym, we are afforded the gift of becoming God’s children, giving our Heavenly Father and Spiritual Mother the opportunity to “‘isarown – enrich, enlighten, and empower, develop and augment” us. Those reborn spiritually on Firstborn Children can expect to “‘isarown – grow tenfold,” because of the provisions God is providing.
Yahowah’s Family, now “balal ba – combined with” “ha semen – the oil” “‘isheh / ‘ishah – associated with the maternal manifestation of God’s light” are prepared “la – to approach” “Yahowah.” “Nychowach – through the process of reconciliation” God “ryach – makes us acceptable so that we can draw near spiritually.” Obviously, this olive oil represents the work of the Spirit, in that it provides light, is nourishing and healing. The olive tree is also the most durably rooted and enduring organism 636in the Promised Land.
The mention of “yayn – wine,” representing the lamb’s sacrifice and subsequent marking of the doorway of the family home with its blood is particularly relevant. While this is the first time it has been mentioned in association with the celebration of Pesach and Matsah leading to Bikuwrym, now that we understand that the menu throughout is consistent, wine seems like a natural addition to the Passover meal. It is clearly symbolic of what is occurring, as is the lamb, olive oil, and matsah.
This yayn is equated with life, and it is being “nesek – poured out” on our behalf. Not only does the incorporation of the fermented grape juice reveal that it is only the yeast in bread that is to be removed during the seven days of Chag Matsah, but it is also symbolic of us growing and bearing fruit within Dowd’s vineyard.
Collectively, these are “ha hyn – the prescribed measures” required to “raby’iy – make us completely right” with God, “raby’iy – squaring our account.” When all of this is “balal ba – considered collectively and blended together” we come to better appreciate that Bikuwrym is the result of Pesach and Matsah.
Passover and UnYeasted Bread leading to Firstborn Children describe the most essential three days in our lives. They provide the Way Home. They work collectively and in harmony, but not independently.
“As a result (wa – therefore), you should not eat (lo’ ‘akal – you should not consume (qal imperfect – do not continually or habitually eat)) regular bread (lechem – a yeasted and baked risen loaf of bread) which is dishonorable and stunts your potential for growth (wa qaly – which when subjected to roasting results in being shriveled up, shrinking from being dried out, becoming despicable and detestable, impeding opportunities; from qalah – despised and unworthy), or red grapes from the 637vineyard (wa karmel – or the produce of an orchard, explicitly, crimson red grapes; from karmyl – crimson red and karem – vines and vineyard).
This serves as an enduring witness of the extent of (‘ad – as part of the everlasting and eternal testimony regarding) the essential and foundational (‘etsem – the most vital and crucial, substantive and skeletal, invigorating and life-sustaining) day (ha yowm ha zeth – the specific time).
As part of that enduring witness (‘ad – up to, as far as, to the extent of, and until the time of the everlasting testimony), you should arrive (bow’ ‘atem – you have come and are included (hifil infinitive construct)) in harmony with (‘eth – accompanied by and in association with) the sacrificial offering which was voluntarily given to approach (qorban – the contribution and gift freely offered to enter into the company of; from qarab – to approach and draw near) your God (‘elohym ‘atem).
It shall be a clearly communicated and inscribed prescription of what you should do (chuqah – it is an engraved recommendation and decree to receive an allotment by being cut into the relationship; feminine of choq that which is prescribed and from chaqaq – to inscribe and engrave and to be cut in or cut out) forever (‘owlam – eternally) throughout your generations and lifetimes (la dowr ‘atem – for all time, ages, and your progeny in every situation) in all your dwelling places and in every household (ba kol mowshab ‘atem – within every location you populate and live throughout time; from yashab – to dwell and abide and muwsh – such that your family and home are removed from danger).” (Qara’ / Called Out / Leviticus 23:14)
To fully appreciate Yahowah’s request of us while celebrating Bikuwrym during the week-long festival of Chag Matsah we should contemplate the implications of 638avoiding lechem, qaly, and karmel. Lechem is “regular bread,” and thus, a “loaf baked after having been contaminated with the culture of yeast.” Lechem also speaks of “conflict,” which is something we are trying to minimize between ourselves and our God.
Should we consume yeasted bread during Matsah | UnYeasted Bread we would be “qaly – dishonoring” Yahowah’s request and thereby “stunting our potential for growth.” The souls of such individuals “qaly – shrivel up,” as they are seen as “unworthy, despicable, and detestable” because they remained stained by the stigma of mitsraym. These insights are derived from qalah, which is the basis of qaly. The reason should be obvious in that yeast is symbolic of the corrupting influence of religion and politics – the very things that the Yisra’elites were to have left behind to enter the promised land. To consume them at this point in the journey would be akin to returning to Mitsraym.
And while the admonition not to eat bread contaminated with the fungus of yeast during Matsah so that we do not forego our opportunity to grow is straightforward and illustrative, understanding karmel is a bit more challenging. God would have no reason to ask us not to eat the fruit of an orchard, as it is typically rendered. But He would have every reason to ask us not to consume karmyl from the karem which serve as the basis of karmel and signify: “red grapes from the vineyard.”
You see, all three of Yahowah’s salvation metaphors, grain, olives, and grapes must be crushed to make bread, oil, and wine. Yahowah wants us to appreciate what His Son endured to transform us during Chag Matsah. As a result, we are not to eat uncrushed red grapes but instead consume them as wine. The wine is, therefore, symbolic of Pesach, the bread is identified with Matsah, and the oil is symbolic of our spiritual birth and subsequent anointing and enlightenment during Bikuwrym.
639We are asked to forego these things as “‘ad – an enduring witness” of “‘etsem – the essential and foundational, the most vital and crucial, the substantive and skeletal, invigorating and life-sustaining” “ha yowm ha zeth – day.” Thankfully, we have already learned that this foundational day, the most essential during the year, is the first day of the Miqra’ of Matsah. God’s testimony regarding this day makes eternity possible.
Consistent with Yahowah’s “‘ad – enduring witness and everlasting testimony” we “bow’ – should approach” this day “‘eth – in harmony with” the “qorban – sacrificial offering which was voluntarily given so that we could approach” our “‘elohym – God.”
The moral of the story is that Yahowah did all of this for us, so that we could be together. Collectively Pesach, Matsah, and Bikuwrym open Heaven’s Door, cleansing us of religious scum so that we can not only come inside, but also be included as part of Yahowah’s Family. Those who dismiss what Father and Son are offering, and show up without having accepted these benefits, will be shooed away.
Not wanting this to occur, God has made this a “chuqah – clearly communicated and inscribed prescription of what we should do in life to live” with Him. It is “an engraved recommendation for those who wish to receive a share of the Covenant by being cut into the relationship.”
Like everything Yahowah conveys, His instructions endure “‘owlam – forevermore” “la dowr – throughout our generations and lifetimes.” This message is “for all time and every age, for our progeny in every situation.” Moreover, this is not just for “Jews” living in “Israel” back then, but instead “ba kol mowshab ‘atem – for all of us and our families whenever and wherever we may live.”
One last thought before we press on. The reference to 640the ‘etsem | essential day seems to suggest that we may be right regarding the timing of Bikuwrym in that it follows the first day of Matsah.
The next two statements direct our attention to the timing of Shabuw’ah. But since they both reference the Shabat associated with Chag Matsah, let’s review them before we seek to understand whether this is an ordinary Shabat, as in the seventh day of the week, or if it is addressing the essential essence of Matsah.
To begin, while saphar can be rendered as “count,” it is indistinguishable in the text from the far more popular sepher which speaks of “written communication.”
“Then you should take this written communication into account (wa saphar / sepher – you should engage in a census to quantify what has been recorded in writing, focusing on the written content of the book so that you can proclaim and explain (qal perfect)) on your behalf (la ‘atem) as the means to (min – for the purpose of) contemplate the consequence of wavering or delaying (machorath – pondering the implications of being left behind by hesitating and waiting, or perhaps even considering what comes next (feminine of machor based upon the th suffix); from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the Shabat (ha shabat – the seventh day, the time to observe the promise and celebrate what has been accomplished).
From the day (min yowm) that you arrive (bow’ ‘atah – that you come, return, and bring to be included) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah – on the move and ready to be elevated) of the perfected (tamym – of those held completely blameless and innocent, who have become totally unblemished and perfect, unimpaired and no longer 641liable, demonstrating an accord with the truth and showing integrity), there will be (hayah – there exist) seven Shabats (sheba’ shabatowt – seven weeks, i.e. 49 days).” (Qara’ / Called Out / Leviticus 23:15)
So, are we counting or are we taking the written word into account – or both? Are we dealing with the day after an unspecified Shabat or are we contemplating the consequences of wavering and delaying, dithering around and being left behind on the Shabat of Matsah? And as we know, with ‘achar serving as the verbal root of machorath, Yahowah appears to be saying that we should not hesitate or waver, be uncertain or vacillate, with regard to “ha shabat – the promises made during these seven days.”
Following this next statement, we will review where we have been and then turn our undivided attention to ascertaining the timing of Bikuwrym.
“Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony (‘ad – eternally consider the witness) to (min – for one to) contemplate the consequence of wavering and delaying so as to be left behind (machorath – pondering the implications of not going by hesitating and waiting, or perhaps even considering what comes next; from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind) on the seventh Shabat (ha shabat ha shaby’iy – the seventh day of promise to observe the oath and celebrate what has been accomplished).
You can explain the written accounting (saphar / sepher – you should be able to conduct a census to quantify what has been recorded in writing, focusing on the written content of the book so that you can proclaim and explain (qal perfect)) of fifty (chamishym) days (yowmym).
Then (wa) with the renewing and restoring (chadash – with the affirming and repairing) gift of the 642sacrificial offering (minchah), you can approach and present yourself to (qarab la – you can draw near) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:16)
Yahowah does not want His people to vacillate or waver, neither hesitating nor delaying, when it comes to His Miqra’ey. The last thing God wants is for us to sit on our ‘tuchus’ (Yiddish for bum) and do nothing, especially when we are in a position to accept His generous offer and live forever within His Covenant Family.
If we are reading this correctly, then the written record provides the evidence required to determine what the Shabat represents and how we are to assess the fifty days which follow. And this is important because Pesach and Matsah leading to Bikuwrym serve as the means to our “chadash – renewal and restoration.” It is through the gift Father and Son are offering freely for our salvation.
Upon concluding His comments on the seven days of Matsah, Yahowah said…
“Indeed when (ky) you arrive and enter (bow’) into the land (‘el ha ‘erets – realm) which, for the benefit of the relationship (‘asher), I (‘any) am giving (nathan) to you (la ‘atem), and (wa) reap its harvest (qatsar ‘eth qatsyr hy’), bring, arriving with (bow’ ‘eth), a sheaf of grain ready for transport (‘omer) of the first fruits (re’shyth) of your harvest (qatsyr ‘atem) to (‘el) the priest who officiates (ha kohen). (Qara’ 23:10)
And he should lift up and wave (wa nowph) the sheaf of prepared grain (‘eth ha ‘omer) to approach (la) the presence of (paneh) Yahowah (Yahowah), for the purpose (la) of you being accepted (ratsown ‘atem).
As a result (min), contemplate the consequences of vacillating and delaying, pondering the implications of 643being left behind by hesitating (machorath) on the Shabat (ha shabat), when the priest (ha kohen) shall raise and wave it (nowph hy’). (Qara’ 23:11)
And then (wa) you should act (‘asah) with regard to this day (ba yowm), raising and waving (nowph) on your behalf (‘atem ‘eth) the sheaf of gathered grain (ha ‘omer) along with the ideal lamb (kebes tamym), a renewing son (ben shanah huw’), to rise up (la ‘olah) to approach (la) Yahowah (Yahowah). (Qara’ 23:12)
Accordingly (wa), His sacrificial offering (minchah huw’) is a double portion (shanaym) for a tenfold enrichment and empowerment (‘isarown) of the purified grain (soleth).
Combined with (balal ba) the oil (ha semen), it is associated with the maternal manifestation of God’s light (‘isheh) to approach (la) Yahowah (Yahowah), serving as the means to become acceptable and draw near spiritually (ryach) through reconciliation (nychowach), along with (wa) a drink offering which is poured out (nesek) on it (huw’) of wine (yayn), a fourth part (raby’iy) of the unit of measure (ha hyn). (Qara’ 23:13)
Therefore (wa), you should not eat (lo’ ‘akal) regular bread that is yeasted (lechem) which is dishonorable and stunts your potential for growth, leaving you unworthy (wa qaly), or red grapes from the vineyard (wa karmel).
This serves as an enduring witness of restoring testimony (‘ad) the essential and foundational (‘etsem) day (ha yowm ha zeth).
As part of that enduring witness and restoring testimony (‘ad), you should arrive (bow’ ‘atem) in harmony with (‘eth) the sacrificial offering which was voluntarily given to approach (qorban) your God 644(‘elohym ‘atem).
It shall be a clearly communicated and inscribed prescription of what you should do (chuqah) forever (‘owlam) throughout your generations and lifetimes (la dowr ‘atem) in all your dwelling places and in every household (ba kol mowshab ‘atem). (Qara’ 23:14)
Then you should take this written communication into account (wa saphar / sepher) on your behalf (la ‘atem) as the means to (min) contemplate the consequence of wavering or delaying, pondering the implications of being left behind (machorath) on the Shabat (ha shabat).
From the day (min yowm) that you arrive and are included (bow’ ‘atah) with (‘eth) the sheaf of bundled grain, gathered and ready for transport (‘omer) for the uplifting wave offering (ha tanuwphah) of the perfected (tamym), there will be (hayah) seven weeks (sheba’ shabatowt). (Qara’ 23:15)
Meanwhile into perpetuity, and forevermore, the evidence is provided within the enduring testimony (‘ad) to (min) contemplate the consequence of wavering so as to be left behind (machorath) on the seventh Shabat – the days of promise to celebrate what has been accomplished (ha shabat ha shaby’iy).
You can explain the written accounting (saphar / sepher) of fifty (chamishym) days (yowmym). Then (wa) with the renewing and restoring (chadash) gift of the sacrificial offering (minchah), you can approach and present yourself to (qarab la) Yahowah (Yahowah).” (Qara’ / Called Out / Leviticus 23:16)
Based upon all of this, a case can be made either way, for the observance of a regular Shabat following Matsah or 645for considering Matsah as the Day of Promise.
While you are free to derive your own conclusion, based upon a number of considerations, I think that Bikuwrym naturally follows Matsah such that our hesitation does not result in us being left behind. While the Hebrews were in Mitsraym, Yahowah announced that He had invited them to a meeting, including a meal, which would transpire over the course of three days…
“They will listen (wa shama’) to the sound of your voice (la qowl ‘atah). Then you and the elders (wa ‘atah wa zaken) of the Children of Yisra’el (Beny Yisra’el) will go (bow’) to the king (‘el melek) of the Crucibles of Oppression (Mitsraym) and say to him (wa ‘amar ‘el huw’), ‘Yahowah (Yahowah), God (‘elohym) of the Hebrews (‘Ibryym), has scheduled a meeting and invited us to it (qarah ‘al ‘anachnuw).
So now, therefore (wa ‘atah), we implore you to please (na’) allow us to walk away (halak) on a three-day path (derek shalowsh yowmym) into (ba) the wilderness to ponder the word (ha midabar). We will prepare a meal (wa zebach) to approach (la) Yahowah (Yahowah), our God (‘elohym ‘anachnuw).” (Shemowth / Exodus 3:18)
This reference to a “three-day path” “to walk” to “approach Yahowah” is repeated with “a heightened sense of urgency” in Shemowth / Exodus 5:3…
“Then they replied (wa ‘amar), ‘The God (ha ‘elohym) of the Hebrews (ha ‘Ibry) has invited us to meet and has called us out (qara’ ‘al ‘anachnuw).
Now with a heightened sense of urgency (na’), we want to walk (halak) on a three-day path (derek shalosh 646yowm) into pondering the word (ba ha midbar).
Then we will prepare an animal for a feast as part of a sacrificial offering (wa zabach) to approach (la) Yahowah (Yahowah), our God (‘elohym ‘anachnuw).
If not (pen), He will intercede for us and there will be a catastrophe (paga’ ‘anachnuw), a plague of widespread death (ha deber) with a sharp divide and ensuing conflict leading to Choreb (‘ow ba ha chereb).’” (Shemowth / Exodus 5:3)
While not definitive, these references to having been invited to walk along a three-day path, inclusive of a sacrificial offering, to approach Yahowah are illustrative. We know that the ‘Ibry were called out of Mitsraym by way of Pesach and Matsah. What is the shalosh yowm along the derek if not Bikuwrym?
The verbal root of machatah clearly warns us not to wait lest we join those who are left behind. This is analogous to Yahowah’s next admonition…
“They baked (wa ‘aphah) the dough (‘eth ha batseq) which (‘asher) they had brought out and withdrawn (yatsa’) from (min) the Crucibles of Religious and Governmental Oppression (Mitsraym) as flat loaves which had been hastily prepared (‘ugah).
The bread was uncontentious matsah (matsah) because (ky) there was no yeast added (lo’ chamets) as (ky) they had been expelled, literally driven out (garish), from (min) Mitsraym | the Cauldrons of Cruel Persecution (Mitsraym), and they would not have prevailed, lacking the confidence to overcome the challenges to endure (lo’ yakol), if they had delayed, lingered, waited, or hesitated as vacillating and dithering would have caused them to be left behind (la mahah).
Moreover (wa gam), they had not done anything to 647prepare (lo’ ‘asah) food or provisions (tseydah) for themselves (la hem).” (Shemowth / Exodus 12:39)
This explanation serves to validate our translation of machatah with regard to the Shabat throughout the presentation of Bikuwrym. God seems to be affirming our conclusions.
Just as the Shabat is the most important day of the week, Matsah has been presented as the most important day on God’s annual calendar – well beyond one of 52 ordinary Shabat. It is introduced as ‘etsem | very substantial, essential, and foundational. (Shemowth 12:41) For all eternity, it is a time to be Shimrym | especially alert, holding an evening vigil to be withdrawn from religion and approach Yahowah. (Shemowth 12:42) As a result, the Children of Yisra’el emerge into the light of the next day as God’s Firstborn.
Affirming that Matsah is the most glorious Shabat, Yahowah’s ‘am | family is encouraged to…
“Remember to proclaim the truth about (zakar) this unique day (‘eth ha yowm ha zeh) which, to reveal the benefits of the relationship, and to lead along the correct path to get the most joy out of life (‘asher), you were withdrawn and brought out, having been removed (yatsa’) from (min) the realm (‘erets) of the religious and political oppressors (mitsraym), out of (min) the house (beyth) of slavery (‘ebed) by way (ky ba) the resolutely powerful and unyielding (chazaq) hand (yad) of Yahowah (Yahowah), who delivered you, removing you (yatsa’ ‘eth ‘atem), from this (min zeh).” (Shemowth / Exodus 13:3)
Chag Matsah serves to highlight God’s foremost advice to His people: Walk away from the corrupting and confusing babel of man. Then trust and rely upon the provision we, as Father and Son, have provided and become perfected during this celebration of life within the 648Covenant Family.
Those who do so are brought home commensurate with Yahowah’s shaba’ | promise. One thing leads to the other as one statement to the next…
“And it will be (wa hayah) when (ky) Yahowah (Yahowah) brings you to the Land (bow’ ‘atah ‘el ‘erets) of the Kana’any (ha Kana’any)…which, for the benefit of the relationship (‘asher), He promised (shaba’) your fathers (la ‘ab ‘atah) to give to you (la nathan la ‘atah), a Land flowing with milk and honey (‘erets zuwb chalab wa dabash), then you should expend the considerable energy and intensity to serve (wa ‘abad), doing this work (‘eth ha ‘abodah ha zo’th) in this time of renewal (ba ha chodesh ha zeh).” (Shemowth / Exodus 13:5)
What is more Bikuwrym than being brought into the Promised Land? And what is more Shabat than the shaba’ | promise which lies at its heart? But should that be insufficient to convince us that Matsah is the ultimate expression of the Shabat, Yahowah adds fuel to the fire…
“Seven (shaba’) days (yowm) you should consistently consume (‘akal) unyeasted bread (matsah). And on (ba) the seventh day (wa ba ha yowm ha shaby’iy), celebrate a festival feast (chag) to approach (la) Yahowah ().” (Shemowth / Exodus 13:6)
Matsah is an amalgamation and commemoration of everything the Shabat represents. It is a chag | celebration of the shaba’ | promise of shaba’ | seven for seven days. So, let’s do as Yahowah requested…
“Tell conspicuously and in a straightforward manner (wa nagad) your children (la ben ‘atah) about this specific and unique day (ba ha yowm ha huw’), saying (la ‘amar), ‘For the sake of the participants who benefit from this occasion (ba ‘abuwr zeh), Yahowah () engaged to do this for me (‘asah la ‘any), when 649(ba) I (‘any) came out and was removed (yatsa’) from (min) the Crucibles of Religious and Political Oppression (Mitsraym).’” (Shemowth / Exodus 13:8)
Matsah is, therefore, the day we are encouraged to reflect upon the work God is doing on our behalf. It celebrates our departure from human religious and political schemes and our journey Home. As a result, the rabbinical mandate to obscure Matsah and Bikuwrym beneath a seven-day observance of Pesach is criminal.
Further establishing Matsah as the ultimate expression of the Shabat…
“And it shall exist (wa hayah) on your behalf (la ‘atah) as (la) an awe-inspiring sign to communicate an essential truth (‘owth) for (‘al) your influence and actions, your ability to make a difference (yad ‘atah).
And (wa) it represents a memorial reminder and commemoration for retrospection, depicting a record worth recalling (la zikarown – a maxim, proverb, symbol, and inheritance right) for comprehension between (bayn) your eyes, providing an observant witness with a sense of perspective (‘ayn ‘atah).
The purpose is so that (la ma’an) the Towrah | Teaching and Guidance (Towrah) of Yahowah (Yahowah) may exist (hayah) in your mouth and thus in your speech (ba peh ‘atah).
Indeed, because (ky) the powerful, strong, and resolute (chazaq) hand (yad) of Yahowah (Yahowah) brought you out, removing and delivering you (yatsa’ ‘atah), from (min) the oppressive nature of religion and politics (mitsraym).” (Shemowth / Exodus 13:9)
Since Yahowah’s Towrah and the rabbinical Talmud are incongruous in this regard, who do you suppose is right? And with this question so easily answered, why, to such an overwhelming extent, do Jews listen to rabbis over 650Yahowah?
We are to celebrate Matsah as we should observe the Shabat. And this makes the Sabbath actionable rather than the most restrictive of days…
“Therefore (wa), closely examine, carefully consider, and observe (shamar) this clearly communicated written prescription of what you should do in life to live (‘eth ha chuqah), drawing near during this Eternal Witness to the Appointed Meeting Time (ha zo’th la Mow’ed) for (min) days upon days and forevermore (yowmym yowmym).” (Shemowth / Exodus 13:10)
It is the day of days that takes us away from religion and politics and brings us home and thus to Bikuwrym. Matsah is a Mow’ed | Appointed Meeting to Observe the Eternal Testimony Regarding the Restoring Witness. It is not only too important to forego, the consequence of ignoring Matsah is eternal separation from Yahowah along with all of those who remain corrupted by the fungus of religion and politics. And should you want to see what that is like, consider the vitriol and divisiveness in Israel today over trying to make the judiciary accountable.
Without interruption or intermission, we read…
“And (wa) it shall come to exist (hayah) that when (ky) Yahowah (Yahowah) brings you to (bow’ ‘atah ‘el) the Land (‘erets) of the Kana’any (ha Kana’any), it will be according to (ka ‘asher) His sworn oath and promise (shaba’ huw’) to you (la ‘atah) and to your fathers (wa la ‘ab ‘atah), giving (wa nathan) her to you (hy’ la ‘atah).” (Shemowth / Exodus 13:11)
Shaba’ is the basis of Shabat. It speaks of God’s promise to His Children. Shaba’ is also indistinguishable from “seven,” which represents the number of Mow’edym along the path Home.
651Affirming that UnYeasted Bread leads directly to Firstborn Children, Yahowah reveals…
“So therefore (wa), you should continue along this linear path to gain possession while being led along the way regarding (‘abar) everything (kol) which is firstborn (peter) of the womb of the mother, and which is compassionate, loving, and merciful (rechem) to approach (la) Yahowah ().
This includes (wa) every firstborn (kol peter) offspring (sheger) of your domestic animals (bahemah) which exists as your way of remembering (‘asher hayah la ‘atah ha zakar) to approach (la) Yahowah (Yahowah).
Every firstborn (wa kol peter) donkey, representing the most stubborn, troubled, and burdensome individuals (chamowr), you should redeem and save (padah) along with (ba) a lamb, the most well-natured (seh)…every firstborn child (wa kol bakowr) among the sons (ba ben) of man (‘adam) you should redeem, deliver, and restore (‘atah padah).” (Shemowth / Exodus 13:12-13)
Since it was worth Yahowah’s time to explain this to us in anticipation that we would understand the purpose and timing of these three days, let’s continue to consider His explanations…
“So (wa) when it occurs (hayah ky) that your child (ben ‘atah) asks (sha’al) in the future (mahar), saying (la ‘amar), ‘What is (mah) this about (zo’th)?’ Say (wa ‘amar) to him or her (‘el huw’), ‘By (ba) the Chozeq Yad | Capable and Bold, Powerful and Valiant Hand (chozeq yad) of Yahowah () we were brought out, as H/he withdrew, removed, and delivered us (yatsa’ ‘anachnuw) away from (min) religious and political oppression (mitsraym) and out of (min) the house (beyth) of slavery where we were forced to work for others (‘ebed).’” (Shemowth / Exodus 13:14)
652Recognizing that it would be another 400 years before we would be formally introduced to Dowd, the Zarowa’ | Strong Arm of God and Sacrificial Lamb of God, Chozeq Yad | Capable and Bold, Powerful and Valiant Hand of Yahowah serves as a prophetic foreshadowing of what Father and Son would achieve. And this is why “H/he” is presented such that it can be seen as representing either Yahowah or Dowd. Similarly, the repeated references to “firstborn” are indicative of the fact that Yahowah’s Firstborn, Dowd, would work with Him to advance the intent of the Mow’edym.
Then reinforcing the life-or-death consequence which results from our choices regarding celebrating Pesach and Matsah leading to Bikuwrym, God reveals…
“And (wa) when (ky) the Flea that was Pharaoh (Phar’oah) was (hayah) fiercely stubborn and cruel, harshly refusing (qashah) to release us and set us free (la shalach ‘anachnuw), Yahowah (Yahowah) took the lives of (harag) all (kol) the firstborn males (bakowr) in (ba) the land (‘erets) of the religious and political oppressors (Mitsraym), from (min) the firstborn (bakowr) of man (‘adam) to (wa ‘ad) firstborn livestock (bakowr bahemah).
Therefore (‘al ken), I (‘any) will provide a sacrifice (zabach) on behalf of (la) Yahowah (Yahowah) including all (kol) firstborn (peter) of the womb, remembering and commemorating such loving compassion and mercy (rechem ha zakar). Accordingly (wa), all of my firstborn sons (kol bakowr ben ‘any), I will redeem (padah).” (Shemowth / Exodus 13:15)
It has been repeated so many times and it has become so obvious, everyone over the course of the past 3,500 years has missed the prophetic intent of the bakowr | firstborn son throughout the presentation of the Mow’edym – particularly the first three. ‘Abraham, the Father of the 653Covenant, demonstrated a willingness to sacrifice his beloved son on Passover as a foreshadowing of what would come. Having made the promise to provide the lamb, Yahowah offered His Bakowr | Firstborn, Dowd, on Passover in year 4000 Yah. And so now, God is reinforcing this connection with constant references to offering a bakowr.
If this were still insufficient to convince us that the Miqra’ of Matsah is the living embodiment of the Shabat, Yahowah, in the midst of His discussion regarding the transition from Matsah to Bikuwrym, revealed…
“Six years (wa shesh shanah) you should sow (zera’) your land (‘eth ‘erets ‘atah) and gather in (wa ‘asaph) the produce (‘eth tabuw’ah) thereof (hy’). (Shemowth 23:10)
But on the seventh (wa ha shaby’iy), you should allow it to fall and lie fallow, freeing it (shamat hy’), scattering and dispersing it for the purpose of future renewal (wa natash hy) so those in need who are willing to capitalize upon the opportunity and take responsibility (‘ebyown) among your people (wa ‘am ‘atah) may eat and be nourished (wa ‘akal).
Moreover (wa), leave the remainder (yether) so that other living creatures (chayah) of the open fields and countryside (sadeh) may feed on it (‘akal hem). Do the same (‘asah ken) with your vineyards and olive groves (la kerem ‘atah la zayth ‘atah). (Shemowth 23:11)
Six days (shesh yowm) you should engage and do (‘asah) your work, accomplishing whatever you prefer (ma’aseh ‘atah), and on the seventh, the day of promise (wa ba ha yowm ha shaby’iy), you should celebrate the Shabat, actively engaging in the promise of seven (shabath) so that (la ma’an) those tasked with carrying your burdens and your means of production (suwr ‘atah wa chamowr ‘atah) may have a break, becoming 654spiritually refreshed and restored (nuwach).
Then the children of your workers (ben ‘amah ‘atah) and visitors from different cultures and ethnicities without the inherited rights (wa ha ger) may take a breather and be refreshed (napash). (Shemowth 23:12)
In all things (wa ba kol) that benefit the relationship which (‘asher) I have shared (‘amar) with you (‘el ‘atem), be observant (shamar). Therefore, do not bring to mind by proclaiming in a memorable way (wa lo’ zakar) the names (shem) of other (‘acher) gods (‘elohym); neither let them be heard (lo’ shama’) on your mouth (‘al peh ‘atah). (Shemowth 23:13)
Three (shalowsh) times you should be on your feet (regal) during the Festival Feasts (chagag) to approach Me (la ‘any) each year (ba ha shanah).” (Shemowth 23:14)
Matsah is as much about observing the Shabat as is the seventh day…
“The Chag | Celebration (chag) of Matsah | UnYeasted Bread (ha Matsah) you should observe, closely examine and carefully consider (shamar).
Seven days (sheba’ yowm) you should actually and consistently eat bread without the embittering fungus and contentious nature of yeast (matsah).
Do so in a manner consistent with the way to receive the benefits of the relationship which (ka ‘asher) I have instructed you (tsawah ‘atah), approaching during the Eternal Witness of the Appointed Meeting (la Mow’ed) in the month (chodesh) of ‘Abyb, the first month of the year during the beginning of Spring when barley is still green and growing (ha ‘Abyb).
Indeed (ky), in it (ba huw’) you were removed and came forth, delivered and withdrawn (yatsa’), from 655(min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym).
Therefore, no one should appear before Me (wa lo’ ra’ah paneh ‘any) empty or void, without a reason or cause (reyqam).” (Shemowth / Exodus 23:15)
Tying all of this together for us, and in His very next statement, Yahowah instructs…
“You should observe (shamar) the Festival Feast (Chag) of the harvest, reaping what was sown and is ready to be gathered in (ha qatsyr) during Bikuwrym | Firstborn Children (Bikuwrym).
Your undertakings and pursuits (ma’aseh ‘atah) to make a connection and show the benefits of the relationship (‘asher) you have sown, expecting these seeds to take root and grow (zera’).
Throughout the region (ba ha sadeh), along with (wa) the Festival Feast (Chag) of the Ingathering, of being received and rewarded (‘asyph), you are restored and renewed (ba yatsa’ ha shanah) when you are gathered in, received and accepted (ba ‘asaph ‘atah).
That which is associated with your actions, and whatever you choose to pursue (‘eth ma’aseh ‘atah), will lead to the realm where there is a sense of openness (min ha sadeh). (Shemowth 23:16)
Three times (shalosh) in the conduct of your life, demonstrating a pattern of behavior which is in the proper sequence (pa’am) during the year (ba ha shanah), all (kol) of you should remember to (zakar ‘atah) be seen (ra’ah) before (‘el paneh) Yahowah (Yahowah).” (Shemowth / Names / Exodus 23:17)
Should the conclusion that we are to celebrate Pesach and Matsah leading to Bikuwrym over three consecutive days be invalid, it will not be for a lack of corroborating evidence. Further, based upon His witness, Yahowah is 656affirming that Pesach and Matsah not only result in Bikuwrym but also that UnYeasted Bread is one of three ingatherings associated with the Covenant. It is also an active celebration of the promise of seven. Reinforcing this assessment, we find…
“On (wa ba) the fourteenth (‘araba ‘asar) day (yowm) of the first month (la ha chodesh ha ri’shown) is Yahowah’s (Yahowah) Pesach | Passover (Pesach). (Bamidbar 28:16)
And on the fifteenth (wa ba chamesh ‘asar) day (yowm) of this month and time of renewal (la ha chodesh ha zeh) is the Chag | Festival Feast (chag).
For seven (sheba’) days (yowm) Matsah | UnYeasted Bread (matsah) should be consistently consumed (‘akal). (Bamidbar 28:17)
During (ba) the first and foremost (ha ri’shown) day (ha yowm) there is a Qodesh | Set-Apart and very special (qodesh) Miqra’ | Invitation to be Called Out and to Meet (Miqra’).
You should not act to accomplish nor perform (lo’ ‘asah) any (kol) of the work (‘abodah) of the Mala’kah | Maternal Spirit and Heavenly Messenger (Mala’kah).” (Bamidbar 28:18)
Come near and draw closer to (qarab) the feminine manifestation of the fiery light (‘isheh / ‘ishah) to rise up (‘olah) to approach (la) Yahowah (Yahowah).
There should be for you all (hayah la ‘atem) two (shanaym) young bulls to thrive and be productive (ben par) to encourage being perceptive, contemplative, and discerning, seeking out and considering the available information and then responding appropriately (baqar), and one lamb, the capable and protective leader of the flock representing the framework of the doorway (wa ‘ayil ‘echad), as well as (wa) seven, to 657affirm the promise (sheba’), male adolescent (ben) lambs to overcome being controlled and subjugated (kebes), each a year old (shanah), perfect, without defect, to completely fulfill the promise to purify (tamym).” (Bamidbar 28:19)
“Individually and as part of the whole (min la bad), you should engage in and act upon these (‘asah ‘eth ‘el leh) opportunities to rise (‘olah) in the morning to encourage being perceptive, considering the information to respond appropriately (ha baqar / boqer), which, to reveal the benefits of the relationship (‘asher), continuously provide the ability to ascend (la ‘olah la tamyd). (Bamidbar 28:23)
Similarly (ka), act upon and engage, expending the energy to profit from (‘asah) things like this (‘el leh) on a daily basis (la ha yowm) for seven days (sheba’ yowmym).
The bread (lechem) of the feminine manifestation of the fiery light (‘isheh / ‘ishah) is uniquely identifiable and spiritually pleasing (reyach), reconciling the relationship (nychowach) with (la) Yahowah () on top of being continually uplifting (‘al ‘olah tamyd) for those acting upon it (‘asah) along with His outpouring of benefits upon the select (wa nesek huw’). (Bamidbar 28:24)
And (wa) during (ba) the seventh (ha shaby’iy) day (ha yowm), you have (hayah) for your benefit (la ‘atem) a Set-Apart and purifying (qodesh) Invitation to be Called Out and to Meet (Miqra’).
Do not perform (lo’ ‘asah) any (kol) of the work (‘abodah) of the Mala’kah | Maternal Spirit and Heavenly Messenger (Mala’kah).” (Bamidbar / In the Wilderness / Numbers 28:25)
With Matsah presented to epitomize the message of 658the Shabat, and modeled to reflect its purpose, it seems natural to suggest that Bikuwrym is to be celebrated the following day. God wants us to understand and act, not vacillate and delay. The fewer who are left behind in mitsraym or who babel the better.
This known, should a thoughtful Covenant Member choose to observe Bikuwrym the day after a Shabat which falls on or following Matsah, I would respect their conclusion while not embracing it.
As an interesting aside, having looked at a calendar that seems to accurately present the timing of Pesach and Matsah as they lead to Bikuwrym during the Yatsa’ | Exodus, UnYeasted Bread fell upon a natural Shabat. The same is true with its fulfillment by Yahowah’s Son in 33 CE.
A careful examination of Yahowah’s instructions regarding the Miqra’ of Matsah reveals that we are to avoid contributing to, completing, or mimicking the work of the Mala’kah, especially on the first and seventh day of the Chag. So, while the shabat is the seventh day of the week, shabat also conveys the idea that it is a time to celebrate the relationship while contemplating the promises God has made to us.
In His depiction of Matsah, Yahowah did not use Shabatown, a term that instructs us to treat the days associated with the Miqra’ey as if they fell on a Shabat. And yet, God went well beyond this nomenclature in introducing the Mow’ed, presenting UnYeasted Bread using the same words He had selected to describe the Shabat. The most logical reason for Him doing this would be so that we would observe it as such. And therefore, the Shabat being addressed relative to the timing of Bikuwrym is the first day of Matsah.
By the same token, Yahowah presented Bikuwrym under the umbrella of the Mow’ed Miqra’ey without 659explicitly labeling it either. Accordingly, I think that God wants us to perceive Firstborn Children in concert with Chag Matsah, which also includes Pesach.
Consistent with the min machorath ha shabat reference, for those who act without hesitation or vacillation and enthusiastically embrace Yahowah’s promise, Firstborn Children is the result of observing Passover and UnYeasted Bread. It is proof of their attendance which they are bringing with them so as not to arrive empty-handed. We are to wave the sheath of grain the day after our debts are resolved on Matsah in recognition of Yahowah’s promise to purify and perfect us.
Woven into the language of revelation, we find that the root of shabat is shaba’, which is “a sworn oath and promise.” The most important of these are fulfilled during the seven days of the Mow’ed Miqra’ey. Collectively, they remove us from the world of men and bring us to the Home of God.
Reinforcing this thought, shebeth, which is comprised of the same three Hebrew letters as shabat, describes the “place where one lives.” And that is the objective of this story. Bikuwrym is what occurs when we celebrate Pesach and Matsah.
Moments ago, we reviewed the Bamidbar / Numbers 28:16-25 presentation of the Invitations to be Called Out and Meet of Passover and UnYeasted Bread resulting in Firstborn Children. That particular discussion leads directly to Bikuwrym in the 26th statement – as if presenting the work accomplished by the Mala’kah during Matsah.
Here as elsewhere, the connection between Bikuwrym 660and Shabuw’ah is seven weeks – making it fifty days from Matsah. These Meetings with God work together because they are part of the same plan – successive steps along the way.
In context, the introduction to Bikuwrym reads…
“Similarly (ka), act and engage, expending the energy to profit from (‘asah) things like this (‘el leh) on a daily basis (la ha yowm) for seven days (sheba’ yowmym). The bread (lechem) of the feminine manifestation of the fiery light (‘isheh) is uniquely identifiable and spiritually pleasing (reyach), reconciling the relationship (nychowach) with (la) Yahowah (), uplifting (‘al ‘olah tamyd) those acting upon it (‘asah) along with His outpouring of benefits upon the select (wa nesek huw’). (Bamidbar 28:24)
And (wa) during (ba) the seventh (ha shaby’iy) day (ha yowm), you have (hayah) for your benefit (la ‘atem) a Set-Apart (qodesh) Invitation to be Called Out and to Meet (Miqra’). Do not perform (lo’ ‘asah) any (kol) of the work (‘abodah) of the Mala’kah | Maternal Spirit and Heavenly Counselor (Mala’kah). (Bamidbar / Numbers 28:25)
Then on (wa ba – so during) the day (yowm) of ha Bikuwrym | the Firstborn Children (ha Bikuwrym – the FirstFruits, the harvest of the firstborn; from bakar – to be born first and to bear fruit early), with the renewing and restoring (ba chadash – with the affirming and repairing) gift of the sacrificial offering (minchah – to receive an apportionment), you can approach and present yourself to (qarab ‘atem la – you can draw near) Yahowah (Yahowah – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).
During (ba) Shabuw’ah | the Promise of Seven 661(Shabuwa’ – the Shabat of Weeks; the feminine form of shaba’ – to promise and sheba’ – seven along with saba’ – to abundantly satisfy), there is (hayah) a Set-Apart (qodesh – there is a special and unique, cleansing and purifying) Invitation to be Called Out and Meet (miqra’ – a summons to read and recite about being known by name and welcomed) on your behalf (la ‘atem – concerning you).”
Anything related to (kol) the duties and responsibilities (‘abodah – the energy expended to provide the services associated with) the Mala’kah | Spiritual Counselor (Mala’kah – the Heavenly Messenger and Maternal Representative) you should not engage in (lo’ ‘asah – you should not perform).” (Bamidbar / In the Wilderness / Numbers 28:26)
Once again, there is no mention of an intermission, no delay of up to a week, between Matsah and Bikuwrym. Yahowah transitioned from one to the next.
And once again, Bikuwrym is cast as the day we can cash in on God’s gift to restore our souls, reinvigorating the relationship. As a result of Passover and UnYeasted Bread, we can approach Yahowah during Firstborn Children.
The reason that God introduces Shabuw’ah in the next breath is because there would be very little merit in God adopting us on Bikuwrym if He did not intend to raise us as His children. This means He intends to enrich, empower, and enlighten us, all of which occur during the Promise of Seven.
There are times during the Miqra’ey when the Set-Apart Spirit’s role is paramount to the success of the event. Matsah is one of them as is Shabuw’ah. She is responsible for our perfection and growth just as She was instrumental in Dowd’s fulfillment of Matsah in the Yowbel Year of 4000 Yah / 33 CE.
662We will pick up the story of the Miqra’ of Shabuw’ah in the next volume. So, suffice it to say for now, God introduces the Invitation to Meet with these words…
“Approach at this moment (wa qarab – arrive during this finite opportunity and come into close proximity, drawing near, entering into the personal presence to join in fellowship (hifil perfect)), ascending (‘olah / ‘alah – rising up and going to meet, being withdrawn and lifted up to visit, carried away) with (la – toward and to) the pleasing Spirit of acceptance (reyach – the ability to respond appropriately so as to be received spiritually and be accepted, coming close and drawing near; from ruwach – spirit) to reconcile the relationship (nychowach – to restore fellowship by resolving divisive issues, bringing tranquility and harmony through reconciliation; from nuwach – to settle down and remain) unto (la – toward, on behalf of, according to, and in relation to) Yahowah ()…” (Bamidbar / In the Wilderness / Numbers 28:27)
Marvelous: a fitting depiction of where we have come and what God has done for us along the way.
The Mow’ed Miqra’ey were conceived, proclaimed, and fulfilled to enable us to approach Yahowah, to ascend to Heaven and to be accepted, our relationship reconciled.
Before we move on to the fourth Miqra’, let’s see how the Yisra’elites celebrated the third upon entering the Land. For them, it was a time of thanksgiving for God’s provision.
“Then it came to be (wa hayah) that, to show the way to be consistent with the relationship and derive its benefits (ka ‘asher), the entirety of those who had been 663estranged (kol ha gowy – all of the people within the group, the entire confluence of isolated and alienated individuals) were considered properly prepared (tamam – had completed what was required to be perfected (qal perfect)) through (la) circumcision (muwl – by being circumcised, cutting off that which was offensive).
They remained (wa yashab – they stayed (qal imperfect)) in their places (tachath hem – in a position to capitalize on what came next in the orderly arrangement of time, with one thing following another in a designed, designated, and purposeful fashion) within the camp (ba ha machaneh – as part of the group leading a nomadic existence in temporary dwelling places; from mah – to ponder the implications of and chanah – camping out in favorable circumstances, having been mercifully accepted), providing enduring testimony while (‘ad – as an eternal witness) their lives were restored (chayah hem – their lives were preserved, keeping them alive, nurturing them so that they would be raised to flourish (qal infinitive)).” (Yahowsha’ / Yahowah Liberates and Saves / Joshua 5:8)
The Miqra’ey “hayah – exist” to “‘asher – show the way to the benefits of the relationship” Yahowah is offering. These Mow’ed are even capable of transforming gowy, such that they become Yisra’el. We know this because the individuals in question on this day were Ya’aqob’s descendants, and yet, they were considered estranged – as gowy – because many had not been previously circumcised. Without circumcision, they would not have been able to engage in the Covenant, participate in Passover, or enter Heaven. It is an absolute and unequivocal requirement.
Circumcision was considered necessary for participation and, thus, inclusion within the Covenant Family. Once it was done, the beneficiaries were “tamam – properly prepared and ready to be perfected.” Soon 664thereafter, and as a result of observing Pesach, Matsah, and Bikuwrym, “chayah hem – their lives were restored.” God, Himself, would raise them, keep and preserve them, assuring that they would flourish in His presence.
This is the “‘ad – enduring and restoring testimony” of the Towrah. It is the reason we are here examining God’s testimony.
Should you be curious, the reason many, if not most, of the Yisra’elites were not circumcised during the preceding forty years is the same reason that they had spent forty years wandering around in the wilderness. They had not listened to Yahowah and had neglected His instructions. Still mired in mitsraym, they were not welcome in Yahowah’s home. Time would keep them at bay during their mortal existence while remaining uncircumcised would keep them out of heaven eternally.
Yahowah had dried up the Jordan River, allowing the Yisra’elites to walk into the Promised Land. Still on the shore…
“Then (wa) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) said (‘amar – answered and spoke) to (‘el) Yahowsha’ (Yahowsha’ – Yahowah Delivers, Liberates, and Saves, errantly transliterated ‘Joshua’; from Yahow and yasha’ – to rescue, free, and protect, scribed: ),
‘This day (ha yowm – today) I have removed and rolled away (galal – I have taken away such that it no longer exists) the contempt and disgrace and the insulting slurs (cherphah – the lowly status, scorn, and shame, the stain and stigma, harmful insults and rebuke, the blame and reprimand, the reproach and disapproved status, the blasphemy and defiance) of the Crucibles of Religious and Political Oppression (Mitsraym – of the cauldrons of governmental, military, economic, and 665conspiratorial coercion and cruelty, where the people were confined, restricted, and persecuted; plural of matsowr – to be treated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and constrained by an adversary, besieged and assaulted, as if in a concentration camp by those showing great hostility) from upon you (min ‘al ‘atem).’
And so (wa – therefore), the name (shem – the proper designation) of this place (maqowm ha huw’ – of this location to take a stand, this upright abode and home where one rises, is affirmed, and is validated; from mah – to consider quwm – rising up, taking a stand, being confirmed and established) is called (qara’ – is summoned, read, and recited, designated and distinguished, proclaimed and announced as) Gilgal (Gilgal – the place of rolling away) as an enduring witness (‘ad – to convey eternal testimony) of this day (ha yowm ha zeh).” (Yahowsha’ / Yahowah Saves / Joshua 5:9)
With these words, we gain a better understanding of muwl, of mitsraym, and of pesach. By cutting off the foreskin, these Yisra’elites had the “cherphah – stain, shame, and stigma” of mitsraym removed. Further, mitsraym is being exposed and condemned as “contemptible and disgraceful, insulting and reprehensible, blasphemous and defiant.”
This was both a declarative statement and a prophetic announcement. After 400 years of living as refugees, with eighty of those as slaves, and then after 40 years of taunting and insulting their Liberator and God during their wilderness wanderings, the Children of Yisra’el were now free, standing upright in the Promised Land. Just as the Jordan River was refreshed and rolled past them, centuries of reproach flowed into the Dead Sea. It was a new beginning.
Relationally, our new beginning commenced when 666Dowd fulfilled the first four Mow’edym in year 4000 Yah. Yahowah had systematically laid out the intent of the Invitations to meet, explaining their purpose, such that when the Zarowa’ enabled their promise, we knew what to expect.
And all of this took place before an escarpment cut into the summit of Mowryah whose name was derived from Gilgal. This is where Father and Son rolled away the reproach from all who would capitalize upon the Covenant and the Miqra’ey which make its benefits possible.
In the most ancient of the Hebrew scripts, Gilgal was written . With the representing both a foot and the direction a person is walking, and the symbolizing a shepherd, reading from right to left, we see the foot walking away from the shepherd’s guidance and protection. The second foot is walking away from one shepherd and away from the other. This is symbolic of what would occur in this place.
The Yisra’elites would take their first steps away from Moseh, the shepherd who had led them across the wilderness at this point of the journey. Then walking to the Shepherd, the Yisra’elites celebrated their first complete Chag Matsah in the Land at Gilgal. Walking in both directions, the Children of Yisra’el would have a contentious relationship with the prophets who dwelt there: ‘ElYah, ‘Elyasha’, and Shamuw’el. In a horrific misstep, it was in Gilgal where Sha’uwl, the people’s ill-advised choice as king, erred twice before Shamuw’el turned away from him and anointed Dowd.
As we will discover as we tread ever deeper into the Word of God, there are three potential outcomes for human souls. The nepesh of those who walk away from God will cease to exist. The nepesh of those who encourage others to walk away from God are destined for She’owl. And the nepesh of those who walk toward Yahowah along the path 667He has provided through the Miqra’ey will live in Shamaym.
But there is even more to the prophecy of Gilgal. In the weathered limestone face of Mowryah | Revere Yah, directly behind where the Messiah was crucified, and directly below where his body was briefly entombed (sites separated by less than one hundred meters), massive recesses depicting two eyes, a nose, and a mouth, the elements of a human skull, can be seen in the rock face, even to this day. It is why the escarpment outside of the Damascus Gate was called “Gulgoleth,” meaning “skull” in Hebrew, and now more commonly known as “Golgotha” – transliterated from the Greek transliteration of the Hebrew Gulgoleth.
So, here is the interesting part: Gulgoleth and Gilgal are so similar they share the same four-letter root: g-l-g-l. One even follows the other in almost all Hebrew lexicons. While this might be nothing more than a remarkable coincidence, I think it was designed to be prophetic, and serves as another facet in the world’s most brilliant diamond – the Greatest Story Ever Told.
I have been in the Garden Tomb, and I have seen the trench below the doorway where the “gilgal / stone was rolled away” after Dowd served as the Pesach ‘Ayil. And I have stood at the very place the Zarowa’ was nailed to the upright pole on Passover. I have gazed upon the recesses which form the appearance of a human skull, still visible in the escarpment along the side of Mount Mowryah.
By having done so, I have walked directly over the Ark of the Covenant, still protected in Yirma’yah’s | Jeremiah’s Grotto, still containing the Ten Statements Yahowah chiseled in stone, still embracing the original copy of the Towrah, all guarded by one of God’s messengers, just seven yards below my feet. And I hope to be there on the day one of Yahowah’s mal’ak lifts it from the Earth to 668protest the imposition of religious edicts and political laws in opposition to the Towrah.
To put this in perspective, the Damascus Gate is 600 steps northwest of the Temple as it stood the day Dowd fulfilled Passover, while his soul, carried by the Set-Apart Spirit to She’owl, delivered on the promises of UnYeasted Bread leading to Firstborn Children. And while Golgotha is another 200 strides north-northeast of the Damascus Gate, in a direct line of sight, the most important place on Earth is exactly 700 steps northwest of where the Temple once stood – rising exactly 777 meters above sea level. The temporary tomb in which the Lamb’s beaten body was laid before being incinerated is but a stone’s throw away, west-by-northwest, on the summit of Mount Mowryah. The reason I share this is that walking, and thus the length of the human stride, is an essential part of the Covenant. And based upon His design, everything, right down to the smallest details, appears to be multiples of seven.
Returning to the scene of the first celebration of the Miqra’ of Bikuwrym in the Promised Land, the Gilgal encampment was located just fifteen miles (twenty-four kilometers) due east of today’s Jerusalem, at what is now the beginning of Route 1 in Israel. The Mount of Olives loomed on the western horizon, with Mount Mowryah slightly to the left, and a half-mile beyond. At the point they crossed the Jordan River, they would have been a few miles north of the Dead Sea putting them approximately 1,350 feet below sea level. The Mount of Olives and Mount Mowryah to their west still rise above an 800-meter contour line, making them 2,650 feet above sea level, which would have been exactly 4,000 feet above the Gilgal camp. They had endured 400 years living in a land that was not their own, and 40 years of wilderness wanderings, and now they were 4,000 feet below the site where the Miqra’ey’s ultimate promises would be fulfilled.
“Now while (wa) the Children (ben – the sons and 669daughters) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) fortuitously camped (chanah – were temporary encamped; from the feminine of chen – to receive mercy and favor by being compassionately adorned) in (ba) Gilgal (ha Gilgal – the place of rolling away; from galal – to remove and roll away), they acted upon and engaged in (wa ‘asah – they prepared to perform, doing what was required to celebrate and benefit from) that which was associated with the (‘eth ha) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) on the fourteenth (ba ‘araba’ ‘asar – during four, meaning to be square and thus right; and to enrich tenfold, thus in the 14th) day (yowm) of the month (la ha chodesh – of the time of renewal and restoration) at twilight (ba ha ‘ereb – sunset, in the evening during a weaving together of the fabric of time as light fades to darkness) on the desert plateau, assured (ba ‘arabah – confidently within favorable circumstances as a result of the promises contained in the message and guarantees provided in the wasteland) of Yarychow (Yarychow – of the moon and month).” (Yahowsha’ / Yahowah Saves / Joshua 5:10)
There is no mistaking the fact that Yahowah loves to camp out with us, so much so, chanah | to camp is the feminine of “chen – compassion, mercy, favor, and tender affection.”
At this time, it was the fortieth anniversary of the first Passover, ‘Abyb 14, 1407 BCE. It would be another 440 years before Solomon would dedicate Yahowah’s House on land his father, Dowd, would acquire for the purpose.
While the promise of Gilgal was real, and Gulgoleth | Golgotha was surely on the horizon, there is more to our reconciliation than having religious and political 670corruption removed. Just because we can come into God’s Home does not mean that we have unfettered access. Spiritually, the Yisra’elites were still in ‘Arabah, and Yahowah’s presence was centered over Mowryah.
‘Arabah, based upon ‘arab, is one of Hebrew’s most complex terms, featuring a full range of meanings. On the positive side, it speaks of assurances and of being confident, reliant on the message and the promises contained therein. An ‘arabah is a “favorable circumstance.” Those who are ‘arab can be “pleasing.”
On the dark side, the root can mean anything from “noxious flies” to an “unclean and mean-spirited black bird.” ‘Ereb’s are “foreigners.” Likewise, ‘ereb speaks of “twilight,” and thus the “transition from day to night, light to darkness.” It conveys “gloominess” and “hopelessness.” From a religious perspective, ‘arab means “to mingle together and join in, combining religious and social customs in a disorderly fashion.”
Therefore, ‘arabah is a place where vacillating between these extremes would be problematic. And that is why Yahowah did not want His people equivocating and indecisive.
Jericho, or more correctly Yarychow, is likely based upon yareach, the Hebrew word for “moon and month.” But it could also mean “adversary” and “morally perverse and reckless.”
Due to God’s love of His people and disdain for the chicanery of Yarychow, He had promised to rid His people’s new home of this menace. As such, they had the assurance that He would honor His promises.
“And (wa) out of (min – from) the produce (‘abuwr – the yield for the benefit of) of the Land (ha ‘erets) they ate (‘akal – they consumed (qal imperfect)) while (min – by and as a result of) contemplating the consequences of 671vacillating and delaying and thus being left behind (machorath – pondering the implications of remaining estranged and isolated by hesitating, or perhaps the following day (feminine of machor based upon the th suffix); from mah – to ponder the implications of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind, even considering what comes after) on Pesach | Passover (ha Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) or Matsah | UnYeasted Bread (ha Matsah – flatbread without the culture of yeast, to become uncontentious by eliminating conflict and dispute, strife and quarrels, symbolic of removing the fungus of religion; from matsats – to drain out and remove), and thereby remaining in the cauldron, thereby degraded as dishonorable (wa qalah – of being disregarded as contemptible, shameful and disdained, of lowly status and ignominious, dried and parched, even burned) during (ba – in and on) this essential and foundational (‘etsem – this skeletal and substantial, life-sustaining and invigorating) day (ha yowm ha zeh – time).” (Yahowsha’ / Yahowah Saves / Joshua 5:11)
We are once again confronted with the challenge of correctly rendering machorath. Should it be conveyed as “the next day,” even though there is no reference to “day” in the term? Or should we look to its composition for elucidation, recognizing that its root, machor, is a compound of mah – to ponder the implications of ‘achar – hesitating and vacillating which results in being left behind?” Here, the context and sentence structure suggest the latter.
Should we equivocate regarding the opportunity Yahowah has provided through Pesach and Matsah leading to Bikuwrym, we will find ourselves “qalah – remaining in 672the cauldron along with other “disregarded and contemptible souls.” These days are essential to our wellbeing.
The order of things is important to Yahowah. We are invited to enjoy the FirstFruits of the Land after we have capitalized upon Passover and UnYeasted Bread. Moreover, this passage affirms that Pesach and Matsah are “essential, substantive, and life-sustaining” – something the religious universally miss.
While there are more questions than answers regarding the nature of “manna,” there is no question that man was derived from the interrogative mah with the upright and observant adult replaced by the – representing the birth of a child. The result encourages the Children of Yisra’el to ponder the implications of the Yatsa’ | Exodus from Mitsraym | the Crucibles of Religious and Political Oppression, with Passover and UnYeasted Bread leading to Firstborn Children. Would their questions be resolved on the Shabat or would they linger here, vacillating instead, and be left behind? This then may be a fitting way for us to conclude our quest to understand the Shabat’s association with Chag Matsah.
“Then (wa) the man | questioning (man – manna, an interrogative pondering who, what, where, why, when, and how; from mah – to ponder the implications with the Hey replaced with a Nun ) observed a shabat, some resolved, others ceasing to exist (shabat – celebrated the promise of seven as a time of reflection to consider the settling of debts so we can settle down by observing the oath of association; or perhaps: disappeared) while (min – by and as a result of) contemplating the consequences of vacillating and delaying and thus being left behind (machorath – pondering the implications of remaining estranged and isolated by hesitating and being equivocal, or perhaps the following day (feminine of machor based upon the th suffix); from mah – to ponder the implications 673of ‘achar – waiting, hesitating, deferring, or delaying resulting in being left behind, even considering what comes after), with their consumption (ba ‘akal hem – with them eating) of the produce of (min ‘abuwr – the crop which comes from) the land (ha ‘erets).
And the children (wa la ben – sons and daughters) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) were no longer (lo’ hayah ‘owd) man | questioning (man – manna, an interrogative pondering who, what, where, why, when, and how; from mah – to ponder the implications).
Then they were nourished by (wa ‘akal min – and they ate from) the produce harvested (tabuw’ah – the valued yield generated by and gathered in; from tabuwnah – to become intelligent and understand) from (min) the land (‘erets) of Canaan (Kana’an – the Subdued) in that year (ba ha shanah ha hy’ – during that time of change).” (Yahowsha’ / Yahowah Saves / Joshua 5:12)
The timing was just as God had planned. The Children of Yisra’el celebrated Passover on the appointed day, the fourteenth of ‘Abyb, followed by the Feast of UnYeasted Bread. Then for the first time, they were nourished by the grain of the Promised Land. There would be no questions left unanswered, no promises left unfulfilled, no problems left unresolved.
The Yisra’elites waved their sheaf of barley before Yahowah, thankful for His provision. The prophetic portrait included a grain offering anointed with oil, symbolic of souls immersed in the Spirit, and a drink offering of wine, representing the sacrifice of the Passover Lamb. Together they brought reconciliation, replacing the rotten stench of religion with the pleasant nature of restoration. The Chosen People had finally come home.
