269Yada Yahowah

Qatsyr

…Harvests

 

5

Taruw’ah | Trumpets

 

Sounding the Alarm…

The Miqra’ of Taruw’ah, often called “Trumpets,” is the first of three Invitations to be Called Out and Meet with God which has not yet been fulfilled. Yahowah’s Fall Festivals coincide with the fall of man – as we approach the last days.

Taruw’ah, which means to “shout for joy” and to “signal a warning,” is prophetic of what we are currently accomplishing. It is a day set apart to convey the message of the Towrah, the insights provided by the Prophets, and the benefits of the Covenant, all while sharing the path home through the Mow’ed.

For us, every day is Taruw’ah. We live with our hands on the Towrah and lips on the Showphar.

The good news is that Yahowah has provided a way to camp out with Him. The bad news is that failure to answer God’s invitation to capitalize upon His merciful offer will lead to the cessation of one’s consciousness or soul.

With regard to its name, Taruw’ah embodies the very definition of what the Miqra’ey represent. It designates “a time to call out to” God’s people, encouraging them to return home.

Speaking of calling out a warning, during their Babylonian captivity, Yahuwdym | Jews developed more than just an aversion to proclaiming Yahowah’s name – they adopted aspects of the Adversary’s religion. As a 270result, Taruw’ah no longer plays any role in the Jewish religious calendar. It has been replaced by the Babylonian New Year, now called “Rosh Hashanah.”

This practice is similar to Christianity’s blatant replacement of Passover, UnYeasted Bread, and Firstborn Children with the Babylonian religious observance of Easter. It is one of many examples where the precepts of the religious remain in conflict with the revelations upon which they claim to be based. It is one of many reasons a person must be either irrational or unaware to believe in Judaism or Christianity.

Prophetically, it is important to recognize that the Miqra’ of Taruw’ah, the day set apart to “shout for joy and signal a warning,” is followed by Yowm Kipurym, which announces Yahowah’s return to His people. The good news is that five days later, on the Invitation to be Called Out and Meet of Sukah | Camping Out, God will reestablish ‘Eden on Earth, ushering in the Millennial Shabat by camping out with mankind for one thousand years.

As we dive into the message and meaning of God’s Fifth Mow’ed Miqra’, please note that Yahowah completed His presentation of the fourth Miqra’, the Feast of Seven Sevens, with these words: “I am Yahowah, your God.” (Qara’ / Leviticus 23:22) It is among the most vital, the most often repeated, and the most errantly translated statements in the Towrah.

Then following the statement, “I am Yahowah, your God,” the Almighty introduced the Miqra’ of Taruw’ah, with these words:

“Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) spoke (dabar – declared the Word while conversing with) to (‘el) Moseh (Mosheh – the One who Draws Out) to say (la ‘amar – to 271communicate, answer, respond, and promise)…” (Qara’ / Called Out / Leviticus 23:23)

Before we examine what God said, let’s consider why ‘el was used in this context. Then we’ll examine the full import of dabar and ‘amar.

In addition to being the Almighty’s title, ‘el can be a “preposition denoting motion and movement toward a person or place,” and therefore, it could convey that Yahowah had come to visit with Moseh. But more than that, it is instructional to realize that the Hebrew word Yahowah chose to represent His most important title, ‘el, conveys a plethora of relational concepts. ‘El tells us that God wants to be with us, by us, near us, even within us. ‘El affirms that the Almighty is concerned about us, involved with us, and that He works on our behalf and for our benefit.

The dabar is the “Word” of God. The verb means “to communicate, declare, converse, and speak.” The good news is that Yahowah is extremely conversant, ever ready to share His thoughts with us.

Moseh is a proper name and thus should always be transliterated, never translated. The Hebrew does not include the “s” sound at the end of “Moses,” which has errantly replaced the soft Hebrew “h.” His name is from the verb, mashah, which means “to draw out.” And as such, it reflects upon Moseh’s role during the Yatsa’ | Exodus.

He was an exceptional individual. Born among the Hebrews, he would have been murdered as an infant had his mother not floated him down the river. He was raised in Pharaoh’s household, a child of privilege with the character to defend his people against the abusive regime. He fled when his own people betrayed him, and then unexpectedly found favor when he protected sister shepherds against some belligerent men. And it was there, working as a shepherd, that Moseh met Yahowah on the 272very mountain upon which he would receive the Towrah. But not before he would reluctantly return to Mitsraym to liberate the Children of Yisra’el and then begin leading them to the Promised Land.

No one on the planet was better equipped for the mission Yahowah wanted him to fulfill. The first eighty years of his life had prepared him to be one of God’s most useful implements. And that should be a lesson for us. Proper preparation precedes a productive performance, and it is never too late to serve.

It should also be noted that Moseh had a speech impediment, and thus considered himself unworthy. But it was his recognition of this personal limitation, which made him reliant upon Yahowah. And as we have come to learn, God is especially effective in wielding a flawed tool.

The final word in this opening clause is ‘amar. It is an active verb letting us know that Yahowah was personally engaged in speaking with Moseh. It means “to say, to tell, to claim, to call, to answer,” and “to respond,” in addition “to promise, to intend, to declare,” and “to communicate thoughts and intentions by bringing them to light.” Words are the medium of thought, and they are the means to loving relationships. Without words, we are nothing more than animals. With them, we can know and converse with our Creator.

“‘Speak (dabar – convey these words) to (‘el – for the benefit of) the sons (beny – the children, offspring, and descendants) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God), saying (la ‘amar – to express by communicating), “In (ba) the seventh month (ha chodesh ha shabyi’y – regarding the promise of renewal), on the first (ba ‘echad – in the initial) of this time of renewal (la ha chodesh – of the new month), there exists (hayah – was, is, and will be (qal imperfect – actually and relationally with ongoing implications)), on your 273behalf (la ‘atem), a Shabatown | an empowering and enriching expression of everything associated with the promise of seven (shabatown – a special set-apart day to celebrate and reflect on the meaning of the Shabat and how during it we are enriched and empowered), a Zikarown | the commemoration of an inheritance right which is important to recall and remember (zikarown – a memorial, sign, and mental reminder, a symbolic maxim, a brief statement set into the official record which helps us to be mindful of our rights and responsibilities as we grow in relationship and are enriched by it): Taruw’ah (Taruw’ah – raise one’s voice and make a racket, shout out a warning and sing for joy, announce what is going to occur with meaningful and acclaimed words, screaming and clamoring to get people’s attention), a set-apart (qodesh – a very special and separating, dedicated and purifying) Invitation to be Called Out and Meet (Miqra’ – a summons to gather together and read, reciting and proclaiming; from mah – to question the implications of qara’ – calling out, reciting, reading, and proclaiming, encountering and meeting).”’” (Qara’ / Called Out / Leviticus 23:24)

Yahowah has used dabar and ‘amar twice each for a reason. His words serve as the primary means to know Him, to understand what He wants and is asking in return.

Far fewer than one in a million people understand the purpose or importance of Taruw’ah. And that is inexcusable since God has pulled out all of the stops in defining it.

Sheba’ | seven is Yahowah’s favorite number because it is the sum of His design equation. Six, representing mankind conceived on the sixth day, in addition to God, who is one, represents perfection.

Its root, shaba’ means: “to avow in sworn testimony,” and “to promise.” Vocalized differently, the same 274consonants convey “to be overwhelmingly satisfied.” Shaba’ is also the basis of Shabat, the day we are encouraged to celebrate our relationship with God, contemplating what He has done to fulfill His promises.

This is the reason Yahowah introduced seven Miqra’ey. There are six steps we are invited to follow to meet Him, all of which lead to the seventh, the place where we are granted the opportunity to camp out with God.

Chodesh means “to renew, restore, repair, and reaffirm.” It is used to introduce a new month when the reflected light on the moon’s surface is renewed and begins to grow. As such, chodesh reflects the purpose of the Miqra’ey and the reason for their fulfillment.

It is also possible that chodesh is related to qodesh, the Hebrew word meaning “set apart and special, cleansing and purifying.” Qodesh is used to describe Yahowah’s Spirit (the Ruwach Qodesh) and everything else important to God.

With Taruw’ah celebrated on the first day of the seventh month, and with Yah’s calendar commencing in ‘Abyb – the month of Pesach, Matsah, and Bikuwrym – it is observed within two weeks of mid-September. It is, therefore, the first of the three Fall Feasts.

‘Atem is the plural form of you, which can be represented by “you all.” It tells us that the Miqra’ey are for all of us – reconciling our relationship with our Heavenly Father. We are being summoned to celebrate living with Him.

By using hayah in this statement, God reminds us that Taruw’ah was observed in the past, is being fulfilled in the present, and will be celebrated in the future. Written in the qal imperfect, the Miqra’ genuinely exists as part of the relationship with ongoing implications over time.

275There are five Shabatown described in the Towrah in relation to the Miqra’ey – in addition to the special Shabat celebration in concert with Chag Matsah. This is the second day designated a Shabatown – with the first appearing in the preamble to the Miqra’ey (Qara’ / Leviticus 23:3). The third occurs on Yowm Kipurym and is presented in the 32^nd verse. Then, in the 39^th statement of Qara’ / Called Out / Leviticus 23, we discover that the first and last days of the Miqra’ of Sukah are always celebrated as a Sabbath, regardless of the day of the week upon which they fall.

Based upon their positioning and depiction, the seven Mow’ed Miqra’ey are the most important days of the year, so by designating the next three a Shabatown, God is revealing that the Autumn Feasts should garner our undivided attention. Celebrated on the 1^st, 10^th, and 15^th days of the 7^th month, Taruw’ah, Kipurym, and Sukah are nearly as inseparable as Pesach, Matsah, and Bikuwrym.

As we discovered, Yahowah set the entire presentation of His provisions for eternal life, our removal from human perversions, and adoption into His Covenant into the context of the Shabat. Then He established the day of our enrichment and empowerment seven sevens from Bikuwrym – calling it Shabuw’ah | the Promise of the Shabat. And now with Taruw’ah, Kipurym, and Sukah, they are all Shabatown.

Seven Mow’ed based upon Yahowah’s Shabat instructions are fulfilled over 7,000 years. Expelled from ‘Eden just shy of 6,000 years ago, we are on the precipice of our return, camping out in the Garden through year 7000 Yah. Collectively, the Mow’ed lead us away from religion and to the relationship Yahowah intended.

Shabatown is a specific term used to describe an “empowering and enriching Shabat observance.” It is comprised of Shabat and own – a suffix we examined thoroughly in the opening chapter of this volume, 276Shabuw’ah | Promise of Seven…Enriched and Empowered. In Qara’ / Called Out / Leviticus 23:17, we discovered that ‘isharown was accurately conveyed as a “tenfold enrichment and empowerment.” It is a compound of “‘esher – ten and tenfold” and “‘ashar – to enrich” combined with the added implications of “‘own – empowerment and growth, additional capacity and capability, increased vitality and strength ascribed to the firstborn” (Strong’s H202).

To affirm these findings, we considered the initial deployment of ‘own in the Towrah. We hit paydirt with Bare’syth / Genesis 49:3: “Ra’uwben, you are my firstborn (bakor ‘any), a function of my ability and might (koach ‘any – an expression of my capability and strength), the foremost (re’shyth – the first) of my abundance, empowerment, and enrichment (‘own ‘any – of my energy and wealth), preeminent, with a profusion of riches (yathar – excelling, distinguished, and enriched), elevated in status, honored, and exalted (sa’eth – lofty in status, accepted into the relationship, exonerated, and elevated, supported, sustained, and enduring), tremendously enhanced and exponentially energized (yether ‘az – abundantly fortified, mentally acute, and physically strong).” This is to say that the Children of Yisra’el will receive “‘own – an abundance of riches and will be tremendously empowered.”

And while this was more than sufficient to corroborate these conclusions, we augmented our understanding with Dabarym / Deuteronomy 21:17, with Moseh revealing: “So therefore, the firstborn (bakor) son of the one who has been discriminated against (ben ha sane’ – the child who has been disliked, disparaged, and shunned, then subjected to anti-Semitism), he will be recognized (nakar – he will be acknowledged, made known, and properly regarded) by giving him (la nathan la huw’ – offering him the gift of) a double portion (peh shanaym) of every 277benefit of the relationship he has to offer (ba kol ‘asher matsa’ la huw’).

This is because he is the first and finest (re’shyth) abundantly empowered and enriched, making him the recipient of tremendous energy, enrichment, and empowerment (‘own huw’ – giving him wealth and enhanced capabilities). Regarding him, it is the right decision (la huw’ mishpat – it is the proper way to think and then resolve the dispute) regarding the birthright (ha bakorah – the firstborn child).” The people the religious and political have loathed, Yahowah loves.

Then upon further investigation, we also learned that there are two ways to convey own in Hebrew. It can be scribed using an Aleph as own | , consistent with the version we have been considering (Strong’s H202 and DBL 226). But it can also be written using the Ayin as own | , where, in the feminine as ‘ownah | , it means “to live together as if married” (Strong’s H5772). The latter is from a family of words based upon ‘anah, which means “to answer, respond, and reply.” This, then, provides another perfectly drawn portrait of the Miqra’ey.

The pictographic characters comprising ‘ownah |  reveal that the proper perspective on being grounded while securely growing up as children leads to becoming an observant adult. And own |  is father and child, with God protecting His children as they grow.

Even when we bring all of this together, and appreciate the own suffix of Shabatown, we are still required to determine the meaning of shabat. The lexicons at our disposal take the rabbinical approach and describe it as a day to do nothing. But what would they be resting from – being religious? And should they be right regarding “ceasing and stopping everything they are doing,” it would mean that they are wrong because in the other six days they have made religion their life’s work. From this perspective, 278the Shabat would be the one day when they ceased being religious. And yet, having made it a religious edict to do nothing, even this is a tortured expression of their religious ideals.

Driving the absurdity of this approach home, today, the Ultra-Orthodox Hasidic Jews in Yisra’el are paid to be religious. It is all they do. In fact, the most recent election ousting Prime Minister Netanyahu was a referendum on curtailing the state subsidies which have allowed the religious to be parasites. Therefore, if the Shabat is a day to cease and desist what one does on the other six days of the week, it is a call to stop being religious.

And while encouraging us to stop being religious is an essential component of Yahowah’s Towrah | Guidance, it is not limited to one day each week. Further, even in ‘Eden, both then and tomorrow, we are asked to work – to engage and contribute. Therefore, since the ultimate expression of the Shabat will occur during our very active return to the Gan ‘Eden, shabat cannot be about being idle.

When Yahowah initially introduced the concept of a Shabat, we were told that He had just completed the six days of universal creation. So, on the seventh, did He do nothing, ceasing and desisting, as if He were weary and needed a nap, or did He observe and celebrate what He had brought into existence – excited to interact with man?

No matter how we approach shabat, it cannot be an instruction to do nothing, to cease from being as we are typically, only to return to being religious the following day. Therefore, with Yahowah desiring an active and engaged relationship, the Shabat is the day to observe what He is offering and asking in return, to consider the Towrah and Mow’ed and then celebrate the Beryth. Further, with Shabat based upon sheba’, our focus ought to be on Yahowah’s “promises,” especially as they play out within the pattern of “seven.”

279Bringing this all together, a Shabatown is a time to engage and act upon what Yahowah is offering by observing His Towrah | Teaching and Guidance regarding our participation in the Beryth | Covenant Family. By doing so, we will come to live together and grow, being abundantly enriched and tremendously empowered by God on days such as these: Chag Matsah, Taruw’ah, Kipurym, and Sukah. And lest we forget, Chag Matsah is comprised of Pesach and Bikuwrym, and Shabuw’ah is predicated on the Promise of the Shabat. From this perspective, all seven Mow’ed are Shabatown.

Yahowah’s Invitations for us to be Called Out and Meet while Reading and Reciting during the Sheba’ Miqra’ey were not described in the Towrah for us to sit idly by, doing nothing. They are celebrations of our relationship with God. His Invitations are of no avail unless we respond.

This understanding was advanced by our analysis of the Creation account, the establishment of the Covenant, and the presentation of the Miqra’ey. It also incorporates the realization that Shabat is based upon sheba’, meaning “seven.” The same word, vocalized shaba’, is “to swear a binding oath” and “to make a promise.” The third vocalization of the root of Shabat completes the picture. Shaba’ means “to completely fulfill and totally satisfy.”

Therefore, the concept behind shabat is that God swore a binding oath whereby He promised to complete us, totally satisfying us, in conjunction with the number seven – and its symbolism unlocks the timing, purpose, and meaning of this oath.

One last thought before we press on. There is an additional candidate to elucidate the meaning behind ‘own. ‘Awan means “to look closely, observing with a critical and questioning eye.” It completes the equation, encouraging us to observe the Towrah’s Teachings during the Shabatown.

280In this light, the reason the first four Mow’ed Miqra’ey are explained under the auspices of a Shabat and Shabatown, but not individually designated as such, while each of the final three is indelibly labeled as such, is that they have not yet been fulfilled. For us to benefit from them, we must actively engage with regard to them. Trumpets is our time – a Taruw’ah Shabatown Zikarown Qodesh Miqra’ to Sound the Alarm and Shout the Good News. And if we do our job, capitalizing on the previous Mow’ed, more Yahuwdym will be reconciled on Kipurym making Sukah all the more wonderful.

Further, Yahowah goes into considerable detail to explain Pesach, Matsah, Bikuwrym, and Shabuw’ah, but we have to think our way through Taruw’ah, Kipurym, and Sukah to appreciate their purpose and significance. Taruw’ah’s place among the seven steps is only illuminated when we amplify the words Yahowah used to explain its purpose. And it takes some doing to appreciate how and when this Miqra’ will be fulfilled.

Likewise, Yowm Kipurym must be scrutinized under an etymological microscope to be properly understood. Until we appreciate who is being reconciled, we cannot properly assess our roles on Taruw’ah nor appreciate why reconciliation follows our adoption on Bikuwrym and enrichment on Shabuw’ah. Even its fulfillment with Yahowah’s return on this day requires considerable contemplation.

Equally relevant, we must observe Yahowah’s Word as an integrated tapestry to recognize that the instructions regarding pitching a tent for a week are indicative of us returning to the Gan ‘Eden, where we are invited to live with God during the Millennial Sabbath. Even the eighth day, the final Shabatown, should be understood as indicative of a new beginning, where Yahowah will destroy this Garden of Great Joy and replace it with a new universe for us to explore and experiment. Therefore, the 281eighth day represents an everlasting spiritual existence with Yahowah after our physical time in this universe is complete.

Therefore, with the first four Mow’ed fulfilled in year 4000 Yah, and the final three coming to realization in advance of and during year 6000 Yah, it’s appropriate for Yahowah to have asked us to treat them as a Shabatown. The more time we devote to appreciating and advancing their purpose, the better it will be for everyone.

Moving on, and speaking of thinking our way through this process, a zikarown is a “memorial, a remembrance, and a reminder.” As was the case with Shabatown, the meaning of Zikarown is advanced through the “‘own – enriching and empowering” suffix. The prefix comes from zakar | to remember and recall, to mention and explain. Zeker is a celebration of that which is honorable and memorable.

The combination of Shabatown and Zikarown set Taruw’ah high upon the altar for our consideration. This is so empowering and memorable, it ought to guide our approach to life.

The operative word in Yahowah’s declaration is Taruw’ah, which is extrapolated from the verbal root, ruwa’. It speaks of “raising one’s voice” because God actually wants us to “make a racket as we shout out a warning and sing for joy.” With ruwa’, we are being encouraged to “announce what is going to occur with meaningful words, screaming and clamoring to get people’s attention.”

If you are among those who may think my voice is too shrill in these books and especially during our audio programs, I would argue based upon ruwa’ that God may disagree. While I am not one of them, His prophets were anything but meek.

282Time is short. The distractions are many. Our foes are boisterous. What would you have Yahowah do to get His people’s attention?

While ruwa’ defines the meaning of Taruw’ah, there are some other similar words which may shape our understanding. Among them is tara’, a “gate or doorway,” even “gatekeeper.” It is used to describe the “temple doorkeeper.” This could mean that Taruw’ah’s message, properly conveyed, should help illuminate the path which leads to and opens Heaven’s Door.

Taruwpah speaks of “healing,” something accomplished when our relationship with God is reconciled. Toren represents an “upright pole onto which a standard is flown.” That is relevant because Yahowah refers to His message for His people as a nes | banner which He intends to raise.

Tabuw’ah describes the “yield of a harvest, especially grain.” This may be relevant because the third and final harvest is upcoming on Yowm Kipurym. It might even be fair to call Taruw’ah itself a harvest, but only in the sense of a gleaning because so few will be taken on this day. Nonetheless, Yasha’yah / Isaiah addresses it in the 18^th chapter.

Tabuwnah is “understanding, insight, and wisdom achieved through logic and reasoning.” It advances our understanding of Taruw’ah as a Shabatown and especially a Zikarown. It is hard to remember that which you have never heard.

The Invitation to be Called Out and Meet of Trumpets is clearly designed to call God’s people home. We observe this day by encouraging Yisra’elites and Yahuwdym to closely examine and carefully consider Yahowah’s message, scrutinizing it logically, rationally considering every step along the Way as if their life depended upon each of them.

283Finally, taruwmah means “gift.” There is no greater present than receiving the benefits of the Miqra’ey and Beryth.

Yahowah is putting us on notice that we have been given the opportunity to Taruw’ah | shout out a warning and sing for joy, conveying His message to those who need it most. It is the next-to-last step in the exceedingly unpopular path which leads to the reconciliation of His people.

Symbolically, the approach of Taruw’ah was to be announced by a blast of a ram’s-horn trumpet known as a Showphar. This trumpet was designed to signal an alarm, to announce something important, to proclaim news, to assemble people for movement, and to blast out a joyous sound in celebration of something wonderful. The instrument itself, the “horn of a male lamb,” serves as a metaphor for Yahowah’s influence in our lives. Therefore, it should not be surprising that Yasha’yah’s / Isaiah’s presentation of Taruw’ah in the years preceding Yahowah’s return concludes by emphasizing the importance of raising our voices, like trumpeting a Shophar, to call Yisra’el home.

Taruw’ah is as much about providing a warning as it is about rejoicing. And that is because Taruw’ah produces a great divide. On this day, the Covenant’s children will be called, gathered together, and lovingly removed from this world by Yahowah so that they will not have to endure the Time of Ya’aqob’s Troubles. That is cause for rejoicing. For those left behind, let’s signal a warning, encouraging them to rectify their relationship with God now before it is too late.

When the first Yisra’elites heard the title, “taruw’ah,” they would have conjured up the image of Yahowah’s priests raising a ram’s-horn trumpet, a Showphar, and blowing a blast to signal something which was essential for 284them to know. The air they blew into the instrument symbolized our souls as the Hebrew word for “soul,” nepesh, also means “breath.” On this day, some souls will be jubilant with Yahowah in heaven, while others will be warned, now knowing why they missed the ride of a lifetime.

The wind instrument was developed out of a ram’s horn. A “ram” is symbolic of God leading and protecting His flock, of the role of shepherds in our lives, and of the Passover lamb.

As we continue through this text, the next word in the Qara’ / Called Out 23:24 passage defines all Miqra’ey in general and Taruw’ah in particular. Yahowah’s Miqra’ey | Invitations to be Called Out and Meet are Mow’ed | Eternal Witnesses to Appointments with God which are Qodesh | Set Apart. Something which is qodesh is either “separated from” God or “set apart unto” God. The Ruwach Qodesh | Set-Apart Spirit is an example of being part of Yahowah, set apart from Him to serve us.

Qodesh is from qadash, which is a different vocalization of the same consonants. Qadash means “to be prepared by being set apart, being consecrated, and then becoming dedicated.” Consecration conveys the idea of “dedicating or devoting something or someone to a Godly purpose.” This is what happens to us when we are immersed in the Ruwach Qodesh.

Today, reciting the Word of God is the best way to observe each of the Miqra’. Our observance should recognize that the first four Mow’ed were magnificently fulfilled, such that we can celebrate what they mean to us and our fellow Covenant members. On Taruw’ah, our celebration focuses on sharing that there are two more promises to be fulfilled. Those who understand them, who trust and rely upon them, will enjoy the benefits attributed to them.

285The final word in this passage affirms that the Miqra’ey are not racial in nature, parochial, optional, abrogated, or insignificant. They are an open invitation to meet with God. A Miqra’ is also a “summons” which is a “formal and official mandate by an authority to appear on a specified day for a specific reason.” Yahowah has asked us to meet with Him at this time and for these reasons, setting the day apart from others to rejoice in the relationship He has made possible.

According to Yahowah, His Miqra’ey have not been repealed. They were not just for the Jews. We listen and attend or die. So let’s listen, again…

“I am (‘any) Yahowah (YaHoWaH), your God (‘elohym ‘atem). (Qara’ 23:22) Then (wa) Yahowah (YaHoWaH), spoke (dabar) to (‘el) Moseh (Mosheh) to say (la ‘amar), (Qara’ 23:23) ‘Speak (dabar) to (‘el) the Children (beny) of Yisra’el (Yisra’el), saying (la ‘amar), “In (ba) the seventh month (ha chodesh ha shabyi’y), on the first (ba ‘echad) of this time of renewal (la ha chodesh), there exists (hayah) on your behalf (la ‘atem), a Shabatown, an empowering and enriching expression of everything associated with the promise of seven (Shabatown), a Zikarown, the commemoration of an empowering and enriching inheritance which is important to recall and remember (Zikarown): Taruw’ah, an opportunity to raise one’s voice and make a racket, shouting out a warning while singing for joy (Taruw’ah), which is a Set-Apart and special (Qodesh) Invitation to be Called Out and Meet to Recite and Welcome (Miqra’).’” (Qara’ / Leviticus 23:24)

Then continuing to speak of the Festival known as Trumpets, Yahowah reintroduces a familial friend…

“‘Refrain from engaging in or attempting to produce (lo’ ‘asah – do not bring about or try to perform (qal imperfect)) any part of the service (kol ‘abodah – any 286of the duties) of the Mala’kah | Maternal Counselor (Mala’kah – the Spiritual Messenger and Heavenly Representative).

Appear before, approaching (wa qarab – come and draw near, be present with) the feminine manifestation of the fiery light (‘isheh /‘ishah – the maternal warmth of the fire by our adoptive Mother who enlightens, purifies, and elevates) to approach (la – toward and concerning, on behalf of and according 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).’” (Qara’ / Called Out / Leviticus 23:25)

We first met the Mala’kah as we were introduced to Chag Matsah. This was also the first mention of a Shabatown. The announcement reads…“And (wa) Yahowah (Yahowah) spoke these words to (dabar) Moseh (Mosheh) in order to promise and say (la ‘amar), (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 | Appointed Meeting Times (Mow’ed) of Yahowah (Yahowah) are to show the way to the benefits of the relationship (‘asher).

You 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) Mow’edym ‘Any | Eternal Witnesses to My Appointed Meeting Times (Mow’ed ‘any). (Qara’ 23:2)

For six days, bleaching white and dressing in fine linen, whitewashing the darkness of mankind (shesh yowmym), She shall act, continually engaging in (‘asah) the service of the Spiritual Counselor, doing the work of the Maternal aspect of God’s nature (Mala’kah). And 287then on (wa ba) the seventh day, the time the promise will be satisfied and abundantly fulfilled (ha shaby’iy ha yowm), there will be a Shabat observance, a seventh day to celebrate with God (Shabat), a Shabatown to consider everything associated with the promise of being empowered and enriched (Shabatown) by the Set-Apart nature, the separating and special aspects (qodesh), of the Invitation to be Called Out and Meet, of this welcoming summons to read and recite, to call out and pronounce the name, and to proclaim the purpose of the relationship (Miqra’).

The Maternal Spiritual Messenger and Heavenly Representative works (Mala’kah) doing everything such that you do not have to do anything (kol lo’ ‘asah). It is a Shabat observance, the seventh day (Shabat hy’), to approach (la) Yahowah (YaHoWaH) to live and abide throughout time (ba kol mowshab ‘atem).’” (Qara’ / Called Out 23:3)

While Yahowah’s Son, Dowd, played a leading role during Chag Matsah, the Mala’kah was there every step of the way. She escorted Dowd’s nepesh | soul from the tortuous Pesach sacrifice through the painful separation of Matsah. Having withdrawn his soul from She’owl, She returned it on Bikuwrym, presenting Dowd’s nepesh to demonstrate the fulfillment of the Miqra’ey.

The Mala’kah, as our Spiritual Mother, was active again during Shabuw’ah, as She is the One enriching, enlightening, and empowering Yahowah’s children. And that is why we found ourselves invited into the presence of Her fiery light and warmth during the Promise of the Shabat. She was initially introduced seven statements prior to this one in Qara’ / Called Out / Leviticus 23:18: “Their gift and sacrificial offering (wa minchah hem) is poured out on their behalf and offered freely (nasak hem) by the feminine manifestation of the fiery light (‘isheh / ‘ishah – by our adoptive Mother who enlightens, purifies, and 288elevates), a uniquely welcoming and pleasing spirit of acceptance to draw near (reyach), reconciling the relationship (nychowach) to approach (la) Yahowah (Yahowah).”

After discovering that mala’kah was the feminine form of mal’ak | spiritual messenger and heavenly representative in the Pesach | Passover – The Door of Life chapter of the Miqra’ey | Invitations volume of Yada Yahowah, we contemplated the meaning of ‘isheh / ‘ishah in the opening chapter of this, the Mow’ed | Appointments volume. Therefore, we are aware that Aleph-Shin-Heh |  speaks of all things feminine and maternal in addition to fire, making Her the feminine manifestation of God’s fiery light, a source of enlightenment and warmth.

Reading right to left in paleo Hebrew, the  is the first letter in the Hebrew alphabet and the initial symbol in ‘el | God’s title, and ‘ab | Father. It speaks of God being a Shepherd among His sheep, leading and protecting His flock as a parent. The  is symbolic of nourishing words, and thus of God’s testimony. The concluding  makes this word feminine while presenting the beneficiary of the Mala’kah’s Godly message: humankind.

In the pictographic characters which initially comprised the Hebrew alphabet, Mala’kah was written: . Water , for its life-giving and cleansing properties, is symbolic of the Set-Apart Spirit. The shepherd’s staff  conveys leadership, protection, and salvation provided by one who is living with the sheep. And as we know, the ram  depicts Yahowah leading and protecting us. The  is an open hand, the universal symbol of a welcoming greeting, friendship, and support. This is followed by the Hey , which not only makes this title feminine when it appears at the end of a word, but also depicts the result – an observant individual standing up and reaching up to God. These symbols served to define these terms.

289‘Isheh’s association with fire is particularly relevant. Fire is used as a metaphor for judgment, the separation of good from bad, for light and enlightenment. Fire warms, comforts, and purifies. And the rising nature of a fire’s smoke and heat are symbolic of our souls being elevated and uplifted.

Further, ‘ishah’s feminine connotations serve to reinforce the maternal nature of the Mala’kah. She is our adoptive Mother – “a source of maternal illumination, nurturing, and warmth.” And as we are aware, the Ruwach Qodesh | Set-Apart Spirit is feminine, and thus our Spiritual Mother. She provides the maternal support needed within a family. And She adorns us in Her Garment of Light which embodies many of the positive aspects symbolized by fire.

As we have shared previously, we find that most English translations reorder the Hebrew terms, kol mala’kah ‘abodah lo’ ‘asah, and then they render them: “do not (lo’) do (‘asah) any (kol) laborious (‘abodah) work (mala’kah),” as if there were some kind of “work” which is not “laborious.” It also infers that mala’kah is actually ma’aseh, and thus from ‘asah, meaning “to do work,” instead of the feminine of “mal’ak – spiritual messenger.”

Why would God use three different words for “work” unless they all conveyed something unique? And if He meant to say “ordinary work,” why did He use the word for “spiritual messenger” rather than any of the many Hebrew terms for “work?”

There is no mistaking the fact that mala’kah is the feminine of mal’ak, and that the mal’ak are Yahowah’s “representatives, envoys, messengers, and implements.” While they all work for God on our behalf, there is no etymological basis for “work” in mal’ak. It is actually from an unused root meaning “to dispatch as a deputy.”

290To reinforce the concept that Mala’kah depicts Yahowah’s Set-Apart Spirit’s contribution to our genesis, and does not depict man’s work, God defines the term the first time He uses the word…

“God (‘elohym) concluded what He was determined to accomplish (kalah – was filled with desire and especially focused, eager to complete the task, even enthralled with the excitement surrounding a new marriage (piel imperfect – eager to have His creation interact with Him, actively and continually engaging to accomplish its purpose)) during the seventh day (ba ha yowm ha shaby’iy – within the time of promise).

To enable the benefits of the relationship (‘asher – to reveal the proper way to get the most enjoyment out of life), His Mala’kah | Spiritual Representative (Mala’kah huw’ – Heavenly Envoy, Spiritual Implement, and Maternal Messenger) engaged, providing what He needed to be done (‘asah – produced and accomplished His desired results (qal perfect)).

Then He observed the Shabat (wa shabath – He continually celebrated the promise of seven (qal imperfect – actually, continually, relationally, and actively engaged in the shabat experience)) during the seventh day (ba ha yowm ha shaby’iy) as a result of (min) everything (kol) His Mala’kah | Spiritual Representative (Mala’kah huw’ – Heavenly Envoy, Spiritual Implement, and Maternal Messenger) accomplished and produced (‘asah – engaged in and acted upon to achieve His desired results, providing what He needed to be done) for the benefit of the relationship (‘asher – for life to be fulfilling and enjoyable, setting off on the proper step).” (Bare’syth / In the Beginning / Genesis 2:2)

While the Miqra’ of Taruw’ah is our day to rise and shine, we never work alone. Yahowah’s Mala’kah, our Spiritual Mother, continues to empower and enlighten Her 291children, helping us to be more effective. She makes the experience enjoyable and also provides protection and support. It is nice to have friends in high places.

It is not only Her job, without Her doing it, everything would fall apart. She is Yahowah’s principal means of interacting with His creation. As a seven-dimensional being, Yahowah, in His entirety, cannot enter the four to six dimensions of the universe He created. For this reason, He uses His mal’ak | spiritual messengers and His Mala’kah to do what He wants to be accomplished – just as we were told in Bare’syth.

There are three common Hebrew words for “ordinary work.” They are ‘abodah, ‘asah and ma’aseh. The first two are used in the Qara’ / Called Out / Leviticus 23:25 passage, and the third is found in the Bare’syth / In the Beginning / Genesis 2:2 statement we just read.

The word Yahowah uses to describe our “work” in His Instruction on the Shabat is ma’aseh, not ‘abodah. It is based upon the verbal root, “‘asah – to act and engage.” Likewise, ‘abodah is based upon “‘abad – to work, to serve, and to labor.” But with mala’kah, there is no verbal root, as it is the feminine variation of the masculine noun, “mal’ak – messenger.”

To encourage us to discriminate between these five words – ma’aseh and ‘asah, ‘abodah and ‘abad, plus mala’kah, Qara’ 23:25 deploys three of the five in succession: ‘asah ‘abodah mala’kah. Therefore, as I stated before, the context alone dictates that they must mean different things. Otherwise, we would be looking at Yahowah saying: do not “work work work.”

To circumvent this problem, English translations render ‘abodah as “ordinary,” albeit without any justification. Then they translate mala’kah as “work,” in spite of the realization that it is based on the Hebrew word for “spiritual messenger” which is otherwise mistranslated 292as “angel.” So, while my reasoning may be somehow flawed in saying that mala’kah speaks of Yahowah’s “heavenly representative and messenger,” His “spiritual counselor and implement,” it can be explained and justified while the other “translations” are unquestionably erroneous.

Further, by recognizing that mala’kah is based upon mal’ak, an otherwise mundane instruction becomes profound. The mal’ak connection keeps us receptive to what the Set-Apart Spirit can do to make us more effective witnesses while still doing our part to enrich God’s Family.



Having examined the previous four Miqra’ey, you may have been anticipating a long list of ingredients which were to be included in the celebration of this day, or perhaps a detailed list of who was to be invited. But there is none. After these two statements, Yahowah moves on to His presentation of Yowm Kipurym. But that does not mean that we are left without a more expansive explanation.

During His Yatsa’ | Exodus narrative, Yahowah spoke of this Miqra’ celebration as part of a Fall Harvest. Taruw’ah was presented as an “ingathering and reaping.”

We considered His commentary during our review of Bikuwrym and Shabuw’ah because God’s insights apply to all three Miqra’ey. His guidance regarding Taruw’ah begins in the 10^th and 11^th verses of the 23^rd chapter of Shemowth / Exodus. There, Yahowah uses one of His favorite metaphors, that of sowing seeds and then harvesting the result to underscore the nature of His six-plus-one approach to restoring our lives. In the 12^th statement, God links this explanation to the Shabat as He amplifies the first of His seven Instructions.

293“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 spiritually 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); 294neither let them be heard (lo’ shama’) from 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)

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 Meetings (la Mow’ed) in the month (chodesh) of ‘Abyb, the beginning of the year during the Spring when barley is still green and growing (ha ‘Abyb).

Indeed (ky), in it (ba huw’) you were removed, delivered, and withdrawn (yatsa’) from (min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym).

Therefore, no one should appear before Me (wa lo’ ra’ah paneh ‘any) without a reason or cause, without what is expected based upon what has been fulfilled (reyqam). (Shemowth / Exodus 23:15)

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) show the benefits of the relationship (‘asher) you have sown, expecting these seeds to take root and grow (zera’).

295Throughout 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)

Yahowah had a tough job. For His message to matter, and for it to be valued to the degree that it was maintained, He and His prophets had to communicate to people without any formal education, most of whom were illiterate, using concepts which would have been readily understood within agrarian communities beginning in the Bronze Age. And for that same message to be effective today, it would have to endure the evolving nature of language and be equally effective among those whose knowledge of farming is courtesy of their smartphones.

So, while relatively few people today have dirt beneath their nails, most can still envision what it would mean to be accepted, gathered in and withdrawn, gleaned, reaped, and harvested by God. Therefore, the Miqra’ey are depicted as ingatherings even when the only “crops” mentioned are those with symbolic value: grapes, olives, and grain which, when crushed, become wine, oil, and bread. And within these stories about farming and the resulting feasts, we find instructions for living.

296One of the most interesting words in this sweeping depiction is ‘asher. It can be read as a particle, participle, or a conjunction, a masculine or feminine noun, a proper name, or, most importantly, as a verb – from which its true meaning is derived. In its simplest form, ‘asher denotes a relative reference of association with an individual, entity, event, or state. In its most descriptive form, ‘asher speaks of being blessed, being encouraged, and becoming happy as a result of having been guided along the right path. Those who walk along it are led to the proper place to take a stand and live a joyous and upright life.

Each time ‘asher appears in the Towrah I try to incorporate some of this into the resulting translation so that we benefit from the rich harvest of knowledge it was designed to convey. It is especially meaningful for me because had I not searched to understand it, these books would not have been written.

“The Ingathering being received and rewarded,” based upon ‘asyph, is another interesting term. It is derived from ‘asaph which means “collected, gathered together, assembled and then withdrawn, received after having been removed.” It is used in conjunction with the harvest of pure grain from a threshing floor once it has been separated from the chaff.

However, ‘asyph isn’t limited to grain. It also speaks of the collection of wine out of the press before winter. As such, ‘asyph provides substance to one of Yahowah’s most common metaphors for the ingathering of souls. What is also intriguing about ‘asyph is that the ingathering process it describes includes “placing the gathered grains and wine within a shelter so as to protect them from the elements.” So, in a word, it connects Bikuwrym to Shabuw’ah and Taruw’ah, and then to Kipurym and Sukah.

‘Asyph and ‘asaph convey the ideas of “gathering together, being accepted and received, and then being 297removed.” They speak of “taking the harvest away to protect it in a suitable shelter.” In particular, ‘asyph is “a relational term” that denotes “moving a considerable number of people from one place, withdrawing them from others, so that they can be received, joining and gathering together as a family for the purpose of developing close relationships.”

When we are diligent in examining the full meaning of the words Yahowah used to explain the Taruw’ah harvest, the connection between the Covenant promise and the fulfillment becomes evident.

By introducing the Fall Miqra’ey, beginning with Taruw’ah | Trumpets, using terms which reflect a reaping of saved souls, we can look forward to being part of a gleaning as we approach the Last Days. He has implied that a gathering in and carrying away of souls will commence on this day. And while it is helpful to know this, to be “received and accepted” in this harvest, you will need to be filled with the Set-Apart Spirit which is why Taruw’ah follows Seven Sevens.

While this review serves to affirm that the Taruw’ah harvest predicts the ingathering of souls, Yahowah had more to say regarding the nature of the Miqra’ey in general, and Trumpets in particular...

“You should not offer the sacrifice of an animal you have prepared to consume (lo’ zabach) in the proximity of (‘al) yeasted bread, the invasive fungus which spoils as well as the culture which intoxicates (chamesh).

The blood (dam) I sacrificially shed and offered as a favor to reconcile (zebach ‘any) should not endure through the night (wa lo’ lyn).

It is the bounty (cheleb) of My Festival Feast (Chag ‘any) which is an enduring witness come morning and 298something to consider forever (‘ad boqer). (Shemowth 23:18)

The initial and best part (re’shyth) of the FirstFruits, including Firstborn Children (Bikuwrym) of your realm (‘adamah ‘any), you should come, bringing them (bow’) for the family and home (beyth) of Yahowah (Yahowah), your God (‘elohym ‘atah). (Shemowth 23:19)

Behold (hineh), I (‘anky) will send out (shalach) a Messenger, a representative who is especially informative in announcing this message (mal’ak) before you, in your presence and within the same dimension (la paneh ‘atah) to help keep you focused so that you are observant, closely examining and carefully considering everything (shamar ‘atah) along the Way (ba ha derek).

In addition (wa), he will provide you with directions that will bring you to (la bow’ ‘atah ‘el) the source, the dwelling place, and home (ha maqowm) which, to offer the benefits of the relationship (‘asher), I have prepared (kuwn).” (Shemowth 23:20)

The terminology in this passage is intriguing. In Qara’ / Called Out / Leviticus, there was no mention of a sacrificial offering associated with the Called-Out Assembly of Trumpets. But now we are told that if we decide to prepare an animal for consumption, we should avoid any contact with yeast, the symbol of religious and political corruption. That is because only those souls who have had these things removed by Matsah will participate in this harvest.

Because no sacrifice has heretofore been specified in conjunction with the Miqra’, and because Yahowah says that the “blood sacrifice” is His, this passage is telling us that the sacrificial offering of the Zarowa’ is the one which applies. After all, the message of Passover and UnYeasted Bread was that the Messiah paid the price to remove the 299consequence and penalty of our guilt. And that sacrifice was for all time.

From a practical perspective, fat, like blood, is not healthy for us to ingest, so Yahowah wanted these things to be consumed in the burnt offering. That way, God’s children, by consuming the nutritious part of the lamb, received the full benefit of the offering. Unlike pagan deities, Yahowah did not need man to feed Him – He was content being the one who served. Therefore, the fat went up in flames.

Since we cannot find or enter Yahowah’s home alone, we need a guide. Yahowah’s Towrah and Prophets serve in this capacity as do remarkable individuals such as Noach, Moseh, Shamuw’el, and Dowd, even Yirma’yah and Yasha’yah.

Whomever the guide may be, the lesson itself is clear: Yahowah is calling and guiding His people home. And through this messenger, God’s message can be readily discerned and understood.

“You should choose to closely examine and carefully consider this, becoming focused and observant (shamar) regarding his appearance and presence (min paneh huw’).

Of your own volition, listen (shama’) through his voice (ba qowl huw’). Do not become rebellious against him nor defiant toward him, neither embittered nor contentious, neither grieved nor bewildered (‘al marah ba huw’), because otherwise (ky), he will not tolerate or endure (lo’ nasa’) your rebellion – your revolting defiance and repulsive deviations from the established message (pesha’ ‘atem).

This is because (ky) My personal and proper name (shem ‘any) is integrated within his inner nature (qereb). (Shemowth 23:21)

300Indeed (ky), if (‘im) you listen very carefully (shama’ shama’) to his voice (ba qowl huw’) and engage, acting upon (wa ‘asah) everything that I say for the benefit of the relationship (kol ‘asher dabar), then (wa) I will be openly hostile toward (‘ayab) those who oppose you, demonstrating rancor toward your adversaries (‘eth ‘oyeb ‘atah). I will, when required, besiege and defeat (tsuwr) your foes (‘eth tsarar ‘atah). (Shemowth 23:22)

Surely (ky) My mal’ak | messenger (mal’ak ‘any) will go (halak – goes about and travels) before you (la paneh ‘atah) so that (wa) he can help you return (bow’ ‘atah) to what has been said and promised (‘el ‘emory } ‘amar).

Then the terrorists will be abolished (wa ha chity } chathath), including the militants who claim that the country belongs to them and who want to divide it (wa ha parizy } paraz), as they will be humbled and subdued (wa ha kana’any } kana’), to make this declaration known (ha chiwy } chawah).

Therefore, I will reject them, and I will kick them out (wa ha yebuwsy } y buws y), and then I will efface them, annihilating them, causing them to disappear at that moment in time (wa kachad huw’). (Shemowth 23:23)

You should not vocally support their gods nor speak on behalf of their deities (lo’ chawah la ‘elohym hem). And (wa) you should not serve them (lo’ ‘abad hem).

You should not do as they do either (wa lo’ ‘asah ka ma’aseh hem). Rather instead (ky), it will be you who will overthrow them (haras haras hem).

301So, then you should break apart and crush (wa shabar shabar) their sacred monuments and holy objects (matsebah hem). (Shemowth 23:24)

Therefore (wa), you should work with and serve on behalf of (‘abad ‘eth) Yahowah (Yahowah), your God (‘elohym ‘atah), and He will bless (wa barak) your bread (‘eth lechem ‘atah) and your water (wa ‘eth maym). Furthermore (wa), I will remove (suwr) this sickness (machalah) from your midst (min qereb ‘atah).” (Shemowth / Names / Exodus 23:25)

Humankind will be harvested or humbled, reconciled or removed. And this is what makes Taruw’ah so vital at this time. Our warnings matter. Let them not fall on deaf ears.



There are additional references to the Taruw’ah Harvest in the Torah, Prophets, and Psalms beyond the two passages we have already examined. The most interesting are found in Yasha’yah / Isaiah with the first of these in the 17^th chapter. There we are told the where, why, and when of the harvest.

This prophecy begins in context, revealing that the longest continually inhabited city will become a tangled heap of rubble. The prelude to the harvest in this case is as important as the event itself. So let’s begin at the beginning…

“A prophetic pronouncement regarding (masa’ – a prophecy designed to encourage partiality by being discriminating, a timely declaration regarding a future burden or hardship) Damascus (Drameseq – capital of Syria, the predicted epicenter of World War III; from dama’ – a weeping sore, dim’ah – tears of sorrow, domen – 302corpses covered in dung, and damam – to grow dumb and be silenced; also considering the DSS spelling: deraown – contemptible and abhorrent and darban – to goad or prod, and dam – bloody saq – sacks (body bags)).

Behold (hineh – look up and pay attention to) Damascus (Drameseq) is revolting and corrupt and will be removed from among inhabited cities (suwr min ‘iyr – is degenerate and unrestrained and thus shall be rejected and abolished as a population center, the city will be abandoned after enduring anguish and terror, because this anguishing ass of a town is displeasing (in the hophal stem this fate was foisted upon Damascus and as a participle, Damascus will come to embody unrestrained corruption)).

She shall actually become (wa hayah) a twisted and tangled heap (ma’iy – a distorted and crooked mound, and a perverted and contorted pile; from ‘awah – bent, twisted, and distorted, perverted and invalid ruin) of fallen buildings and rubble (mapalah – of destruction and deserted collapsed structures; from naphal – fallen prostrate, overthrown and inferior). (Yasha’yah / Yahowah’s Salvation / Isaiah 17:1)

Abandoned and forsaken will be (‘azab – rejected, deserted, estranged, destroyed, and damned are) the inhabited and terrorized regions (‘iyr – the populated and anguished cities filled with the displeasing nature of religious temples and shrines, as well as wrathful donkeys) of ‘Arow’er | the Repudiated Outcasts (‘arow’er – of the exiles (a reference to ‘Palestinian’ refugees) of the Arnon Valley in Ammon, Jordan, of the renounced and destitute who are laid bare, of those stripped of all pretense, of the impoverished wild asses (a reference to Islam through Ishmael); from ‘arar – to be stripped of all pretense).

For there will be (la hayah) roaming animals fighting in militant militias along with their Helpers (‘adar – unified jihadists gathered with their helpers (a 303reference to the Muslim Ansar / Helpers who fought, plundered, and terrorized alongside Muhammad and who comprise the ranks of Islamic terrorist organizations today) to fight in herds, acting like goats, camels, or donkeys abandoned as a group because they will have collectively missed the way and will fail miserably).

But they will cease and prostrate themselves (wa rabats – they will pause to stretch out and down in a reclining posture, falling prostrate (symbolic of Islamic prayer)) because there will be no one left to terrorize (wa ‘ayn charad – none to make fearful who will tremble, and no one to drive away through acts of terrorism). (Yasha’yah / Yahowah’s Freedom / Isaiah 17:2)

So the fortified city (wa mibtsa’r – the defensive structures) will cease to exist (shabath – will desist, coming to an end as a result of the choices of its inhabitants) on account of (min) ‘Ephraym (‘Ephraym – serving as a metaphor for a divided Yisra’el (of the Northern Kingdom expressly excluding Yahuwdah), a heap of ashes, commonly transliterated Ephraim, the son of Yowseph and brother of Manasseh), along with (wa) the government (mamlakah – the kingdom, empire, realm, authority, and people ruled under the monarchy) out of (min) Damascus (Drameseq), including (wa) the remnant (sa’ar – a remaining portion, a residue) of ‘Aram | Syria (‘Aram) for being similarly (ka) vehement and burdensome (kabowd – fanatical and onerous, abundantly wealthy and overly glorified; from kabad – hardened and grievous, ignorant and dimwitted, hardheaded and stupid, enraged and troublesome).

The children (beny) of Yisra’el (Yisra’el – of Individuals who Engage and Endure with God) shall actually continue to exist (hayah), prophetically declares (na’um) Yahowah () of the vast array of spiritual messengers and envoys (shaba’).” (Yasha’yah / Yahowah’s Deliverance / Isaiah 17:3)

304Then as a result of the implementation of the “Final Solution” (under the guise of the Two-State Solution), Israel will be rendered indefensible. The Fakestinians and Helpers armed with flying pipe bombs and incendiary party balloons; while as dumb as the stones they are throwing and as toxic as their Molotov cocktails, a billion buffoons are too many for seven million Jews – especially with twenty percent of Jews too religious to care.

“And it will actually come to pass (wa hayah) in that day (ba ha yowm – around this time) that the size (ha huw’ kabowd – that the magnitude, dimensions, and volume, that the respect and dignity, that the reputation and abundance, that the presence and power, that the honor and status) of Ya’aqob | Israel (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel of Yisra’el) shall be decreased to the point of no longer being sustainable or viable (dalal – shall be diminished, making the State incapable of surviving, being thinned and impoverished so that normal life becomes impossible to support, will be weakened, lacking what is essential; from dalah – to devise a plan which stirs up troubling impoverishment).

The fattest, best protected, and most important place (wa mashman – the waist or midsection, the stoutest and most populated area, the most prosperous tract of land; akin to mashmah – to horrify and devastate) of his body (huw’ basar – his physical existence) shall be leaned (razah – made thin and shrink in size, will be sacrificed to 305the cause of pagan gods, becoming untenable and unsustainable, all in a wasteful and unproductive manner; from raz – to hide the ultimate agenda of razown – diseased dignitaries and sick government officials).” (Yasha’yah / Yahowah’s Salvation / Isaiah 17:4)

By saying “in that day,” Yahowah has affirmed that the divestiture of Israeli land is tied to the fall of the Syrian regime. Although that is what America has sought, the Sunni jihadists seeking to overthrow Bashar al-Assad are far worse – not only for Syrians, but also for Israel. It is why it is so counterproductive for the United States to be arming and supporting them.

Especially troubling, by tying the Syrian War to the surrender of Israeli land, America becomes overtly culpable. The United States is guilty of starting this proxy war through the invasion of Iraq, whereby that nation was placed under the control of the Iranian religious regime. Worse, through the U.S. military’s Awakening program, weapons were supplied to create Sunni militias in Iraq, and it is those weapons and those jihadists who first turned a peaceful political protest in Syria into a devastatingly deadly war – one that has precipitated the greatest migration of Muslims in history, inundating Europe with religious anti-Semites.

Contemporaneously, America essentially capitulated on the Iranian nuclear program – not just once but twice – freeing Iran’s assets while reestablishing her ability to sell sufficient amounts of gas and oil to assure that the threat of an atomic bomb and potent military will continue to influence world opinion. This grave miscalculation will cause nations to capitulate on Israeli territory, hoping to avert the threat of a nuclear event escalating into total annihilation. One error in judgment will lead to the next, and then to another, in an avalanche that will inundate the heart of the Promised Land with terrorists.

306This prophecy specifically states that the size of Ya’aqob, serving as a synonym for a united Yisra’el, shall be decreased in magnitude and dimensions such that it becomes unsustainable, making the tiny nation indefensible and vulnerable. It portends that this reduction will be incompatible with Yisra’el’s continued existence. And it will occur at the nation’s midsection or waist, which is foretold to be its most important, prosperous, and populated region.

This utterly moronic “Land for Peace” and “Two-State Solution” diplomatic proposition has the world forcing Israel to cede control of Gaza and the West Bank over to the Muslims whose announced and unchanging core religious, political, and military agenda is to destroy them. Giving more land, a commodity Muslims already have vastly more than they need, to a religious community that has never upheld peace, may be among the dumbest notions ever promoted by world leaders. And yet the very fact that this irrational and immoral trade is inevitable, along with the realization that it is universally upheld, only serves to reinforce the validity of this prophecy.

While we would be hard-pressed to find another ethnicity which survived 400 years as exiles and 80 as slaves, the wholesale destruction of their nation by the Assyrians, Babylonians, and Romans, or an event akin to the Nazi Holocaust, the Israeli victory in the War of Independence in 1949 is arguably the most inexplicable. And yet, even then, the whole of the Gaza Strip and the entire West Bank remained part of Egypt and Jordan respectively, thereby still precluding the thinning of a united Yisra’el as this prophecy portends. It was not until the fledgling nation prevailed against a second unified Islamic assault in 1967 during the Six-Day War that Israel reclaimed much of Yahowah’s original gift. And against all odds, they miraculously retained it in the aftermath of a 307surprise attack by Islamic forces on Yowm Kipurym in October 1973 – just six years thereafter.

But there is much more to this prophecy. America’s invasion of Iraq would lead to the Syrian War, ultimately making the destruction of Damascus the catalyst for the ill-advised act of sacrificing Yisra’elite land for promises of peace. In fact, it is hard to imagine how political miscalculations and religious malfeasance had to congeal within this region to set up the events Yahowah has foretold, making them inevitable.

Furthermore, when this prophecy was committed to writing nearly three millennia ago in the waning days of the 8^th century BCE, somewhere between 740 and 730, Yisra’el was being ripped to shreds, its cities razed, and its people enslaved. The notion that there would be a united Israel to rip apart would have seemed ludicrous. Moreover, we possess ancient verifications of these predictions. The Great Isaiah Scroll dates to 200 BCE and is the oldest surviving complete copy of any book written in antiquity. What are the odds of any of this?

The Yasha’yah / Isaiah 17 revelations, which were once seemingly impossible, and now inevitable, are so precise, Yahowah has used past and future history to prove His existence and authorship. But we have just begun. God will continue to inform His creation because, in spite of our poor choices, He remains desirous of us getting to know Him, of us coming to trust and rely upon Him, and of us forming an enduring family-oriented relationship with Him. Most of all, He wants His people to come home.

Taruw’ah is part of that gleaning. Therefore, hoping that we will be gathered in during this reaping of saved souls, we are told that the narrowing of Israel occurs in conjunction with a harvest of standing grain, a reaping of first fruits, and specifically, a gleaning, which is a smaller, secondary harvest of olives. This is why we turned to this 308prophecy during our review of Taruw’ah. God is revealing when this Miqra’ will be fulfilled.

“Then it shall be (hayah) like (ka – similar or comparable to and consistent with) the gathering in and receiving (‘asaph – joining together and bringing in, collecting and then assembling before removing by way of an ingathering and withdrawing through guidance) of a harvest (qatsyr – a reaping of the fruit from the chaff in the proper season; from qatsar and qatsyr – to cut away the branch so as to remove it from a short but extremely vexing time of grief, a time which must be shortened due to the extent of the vexing provocation of uncontrollable anger, the divisive anguish and devastating rage, and grievous wrath on the sustainability of life by fragmenting and splintering relationships to the ends of the Earth during the end of time) of standing grain (qamah – that which is upright and has the ability to stand and rise; from quwm – to affirm, validate, and establish the standing and upright so that they might rise).

And (wa) His Protective Shepherd, Sacrificial Lamb, and the One who Sows His Seeds (zarowa’ huw’ – His Leading Ram and His Strong Arm; from zara’ – the one who sows seeds which take root and grow, producing offspring (a reference to Dowd | David and his Taruw’ah Herald)) will reap the harvest (qatsar – he shall gather that which is productive, useful, and valuable from fields, orchards, and vineyards, collecting fruit from the chaff in a season which must be curtailed by cutting them away so as to remove them from a short but vexing time of unbearable grief experienced during the last days and to the ends of the Earth so as to sustain their lives and withdraw them from a time of anger and anguish) of first fruits (shibolym – the heads or kernel of the grain and the branches which are flowing and growing).

Then (wa) it shall be (hayah – he will literally come to exist at this time (qal perfect)) as one would conduct 309(ka – in a manner similar to) a gleaning (laqat – a rapid gathering up of what is left, quickly removing the remaining harvest, speaking of a numerically insignificant ingathering and implying that a small amount is collected in relation to the energy expended to grasp hold of them and withdraw them) of first fruits (shibolym – the heads or kernel of the grain and the branches which are flowing and growing) in (ba) the broad valley of Rapha’ym (‘emeq Raphq’ym – the dead and departed without material substance, the souls of the deceased along the broad and open way; from rapha’ – defects which could have been healed by a physician, restoring the impaired to health and rapah – to be feeble and falter, to be left alone during a descent from a higher place to a more diminished status as a result of being lazy and limp, habitually refusing to exert the effort required to prevail; a broad and open valley just over four miles west southwest of the Temple Mount in Jerusalem).” (Yasha’yah / Yahowah Frees / Isaiah 17:5)

The timing of this event during the last days, the diminutive nature of the gleaning, and the depictions regarding the reaping of first fruits all point to the fulfillment of the Taruw’ah | Trumpets Harvest immediately after the implementation of the “Two-State Solution.” And while that narrows it down considerably, from our current perspective, we can expect the fifth of seven Miqra’ey | Invitations to be Called Out and Meet with God to be fulfilled on Taruw’ah between 2026 and 2029.

Since the Zarowa’ presented in Yasha’yah’s prophecy is likely the one fulfilling Taruw’ah by sowing the seeds which will produce new life, I am expecting that this harvest will occur beginning at sunset in Yaruwshalaim on September 9^th, 2029. This will allow the one reaping the initial gleaning to return for a much larger one, serving as one of the two Witnesses beginning six months later on Passover, April 16, 2030 at sundown.

310Suffice it to say, politicians and statesmen are making the planet more dangerous by capitulating to Islamic terrorism, attempting to tear Yisra’el apart in the process – something Yahowah will not tolerate. As a result, He will come to gather in and receive His Covenant children, sparing them from the wrath of war that will invariably besiege the rest of the world. God and the preponderance of His creation remain at cross purposes.

There are always a few, the one in a million who are guided by the Towrah. The “qamah – standing grain” and “shibolym – first fruits” references both point to the Taruw’ah Harvest, when Yahowah will remove His Family so that His children do not have to endure the worst of Yisra’el’s Troubles. It is what one would expect from a loving Father.

There are four different words used to describe a singular harvest: ‘asaph, qatsyr, qatsar, and laqat. To appreciate why God chose all four, it is incumbent upon us to search out each word’s unique implications.

This study begins with ‘asaph. It was translated as, “gathering in and receiving.” ‘Asaph speaks of God “joining together” with His children and “bringing them into” His home, of “collecting them by way of an ingathering and then withdrawing them” from harm’s way “through the guidance” He has provided in His Towrah.

Qatsyr conveys so much more than “harvest.” It reveals that the “desirable fruit will be reaped from the unwanted chaff” and that this “will occur in the proper time, or season” – pointing the way to Taruw’ah. This is one of Yah’s favorite metaphors, one that He uses three times throughout His presentation of the Mow’ed Miqra’ey to present a picture everyone throughout time could understand, of reaping a harvest such that the valued fruit of one’s labors, the Covenant’s children, are brought into 311the storehouse and that which remains, the chaff, is left to blow away unattended and unvalued.

Additionally, qatsyr presents the idea that the branches, another metaphor for the Covenant Family, “will be cut away and set apart” from “a short but extremely vexing time of grief.” This Time of Ya’aqob’s | Jacob’s Troubles is a period which “must be cut short due to the extent of the vexing provocation and uncontrollable anger” now manifest between men at war with one another and unified in their hatred of Israel.

Qatsyr portrays a period when rhetoric is “especially divisive, when man’s rage is devastating, and his wrath grievous.” It addresses “the last days of institutionalized dominion of the Earth and speaks of mankind’s malfeasance spreading the world over.”

Then qatsar, while related to qatsyr, is the third of four words used to describe this event. It was rendered as “will reap the harvest.” It reveals that God “shall gather those who have been productive and useful, those He values from His vineyards, fields, and orchards,” once again “separating and collecting the fruit of His labors from man’s chaff during this time of unbearable grief during the last days.”

More than this, in the heart of qatsar we discover tsar, the word Yahowah selected to convey the nature of Ya’aqob’s “tsar – troubles.” It is the term He deployed to reveal that Yisra’el would be “tsar – narrowed and confined in dire straits, greatly distressed and oppressed by enemy forces, caged in and besieged.” This “qatsar – harvest during a time of unbearable grief when man’s chaff is being blown away” will occur during the Last Days and coincide with Ya’aqob’s Tsar | Yisra’el’s Troubles.

And fourth, a laqat is “a gleaning, a rapid gathering up of whatever remains valuable to the harvester.” Just as the Taruw’ah harvest will occur suddenly, laqat describes the 312“process of quickly removing the remaining harvest.” With a laqat, “the numbers are few and the effort required to retrieve the fruit is great,” accurately portraying the high price Yahowah has paid to vindicate the few who chose to participate in the Covenant by fulfilling Pesach and Matsah, thereby enabling Bikuwrym | a FirstFruits Harvest.

The first four Miqra’ey were fulfilled one after another by the ultimate Zarowa’ | Sacrificial Lamb forty Yowbel ago in 33 CE. So now on the precipice of Year 6000 Yah, God is announcing that He will once again honor His promises and fulfill the Taruw’ah Harvest. This time, however, the little z will be serving on behalf of his King, the Protective Shepherd, Dowd, who is the Strong Arm of God. The purpose of Taruw’ah is to herald Dowd’s return with Yahowah to fulfill Kipurym, reconciling the relationship with the remnant comprising the final harvest.

Collectively then, this “laqat – gleaning, or secondary harvest” establishes the Miqra’ of Taruw’ah in its rightful place as one of three harvests of saved souls. Additionally, by calling it a “gleaning,” God is affirming that the yield will be small. This is consistent with His written proclamation on the first of the two tablets when He wrote: “Thousands will receive His mercy by observing His Covenant’s conditions.” Thousands amongst billions are just one in a million. This is the fifth step on the narrow way to life which few find.

Shibolym is an affirmation of Yah’s plan, used to portray the connection between this secondary harvest and that of Firstborn Children which preceded it 40 Yowbel ago in year 4000 Yah. It serves as an allusion to the timing of the first three Miqra’ey: Pesach, Matsah, and Bikuwrym, each of which occurs during ‘Abyb, the time when young barley ears are still green and growing at the head of the grain. This then speaks of a time when Yah’s children are still receptive to His invitations, rather than mature, hardened, and easily crushed. We know that they are 313receptive because they are “walking in accord with the guidance and teaching that flows out” of the Towrah.

In this regard, qamah is revealing because, based upon quwm, it confirms that the Protective Shepherd of God will take a stand on behalf of those who have listened to him calling them home. Yah’s Covenant children are the standing grain. They are represented by the two letters repeated in God’s name: . Those depicted by these  are reaching up to grasp hold of Yahowah’s “ – hand” as a result of what His Zarowa’ has accomplished.

The Zarowa’, as this title is defined in the Towrah, has already done more for us than anyone in human history, by serving as the Sacrificial Lamb of Pesach. And while I did not fully appreciate its other connotations when I first drafted this chapter, now having returned to it after completing the first two volumes of Coming Home, I am at liberty to share that properly identifying the three Zarowa’ will lead us to the Promised Land.

Considering the timing and the propensity of the world to inaccurately view the Muslims living within Israel as “Palestinians,” Rapha’ym is presented in Shamuw’el / 2 Samuel 5:18 and 22 as the valley in which “the Philistines yet again came and spread out” in a place they did not belong. Further, Raphq’ym depicts the “souls of the deceased, the dead and departed,” which is telling because it is from the dead and dying that God’s Covenant children are being saved so that they might live.

The souls of Rahya’ym are beguiled into “following the broad, open, and wide way” of man to their “death.” In this regard, raphq’ym is from rapha’, which reveals that those who remain retain the “defects which could have otherwise been healed by the physician.” This addresses the Towrah’s propensity to cure all that ails us. But because they rejected Yahowah’s Towrah, they are immune to the 314“restoration” it provides, ensuring that their “health remains impaired.”

Rather than “exert the effort required to prevail, these lazy and limp individuals without character will become feeble and falter.” After all, Rapha’ym was a broad, wide, and open depression less than five miles from the narrow path – close, but not correct.

With the realization that this passage lists the thinning of Yisra’el immediately before the harvest, there is every reason to conclude that Taruw’ah will be fulfilled at the last possible moment and, thus, just before the worst of the worldwide carnage begins. It also seems reasonable that the treaty alluded to in Dany’el, the one which appears to usher in the beginning of the Time of Ya’aqob’s Troubles, will be predicated upon Israel sacrificing land as this prophecy predicts. Doing so will shrink the nation back to the vulnerable and unsustainable dimensions depicted in the 1967 United Nations Security Council Resolution 242. It will reconstitute the conditions which existed before Muslims lost the Six-Day War.

This is all part of a process. Yisra’el is becoming ever more vulnerable over time, with several decades separating the forfeiture of Gaza (which was ceded to Muslims on September 22, 2005) and the West Bank. Moreover, the future peace treaty sponsored by the Towrahless One may entail yet another foolish concession – one perhaps which goes beyond the secession of land.

Also at issue, we don’t know when the Syrian War will end. There is every reason to think that it will rage on for quite some time – perhaps into 2027, 2028, or 2029. Further, while immediacy is implied, we are not told if it will be weeks or months after Damascus is destroyed and the Syrian government is deposed before world leaders require Israel to surrender the territories surrounding 315Jerusalem, Ramallah, Qalqilya, Jericho, Bethlehem, and Hebron to appease the Islamic terrorists.

Yet one thing we know for sure, a great deal is going to happen between now and the spring of 2030, when the worst phase of Ya’aqob’s Troubles will commence. Islamic jihadists will continue to commit ruthless acts of terrorism. Damascus will lie in ruins. The government of Syria will fall. The West Bank will be sliced away to create a Palestinian State. And then Yahowah will come to remove His children just before the world is engulfed in a cataclysmic war.

The metaphors Yahowah uses in the next statement are designed to communicate meaningfully to the greatest number of people over the longest period of time. Olives, for example, were consumed as food, their oil was used as a healing ointment, and there was no better substance to illuminate homes at night.

These traits, along with the fact that olive trees were firmly rooted in the Land and are the longest-living trees in the region, all serve to illustrate the influence of the Set-Apart Spirit in our lives. She brings light to dark places. She nourishes Her children, healing and empowering them. And Yahowah’s Set-Apart Spirit distinguishes and separates those who live with God from those who die.

“And in him (wa ba huw’ – within it, addressing Ya’aqob, representing a united Yisra’el and those within the Covenant Family), there will be a remnant who will be spared and survive (sha’ar – there will be physical beings who remain and will be left behind, but also a remnant of souls who will leave and live because they are related in a close, familial relationship, remaining as part of a group for a duration of time (the niphal passive perfect consecutive indicates that each individual will be harvested or left at this moment in time based upon the choices they have made)), gleanings (‘olelah – smaller secondary 316harvests of that which was purposely left on the vine where few are taken) as in going around at the right time of year (ka naqaph – comparable to encompassing and shaking off during the proper yearly cycle as a means of harvesting, while implying that those surrounded and immersed in this manner will enjoy an indefinite amount of time as they are taken out of a threatening and dangerous situation) an olive tree (zayth – olive; from zow – brightness): two or three (shanaym shalowsh) ripe olives (gargar – mature fruit and olive berries; from garar – to be taken away) in the top (ba ro’sh – on the uppermost and choicest, directly from the source who initiated all things, from the One who leads, from the summit of the first and finest, even the most crucial) branch (‘amyr – highest branch or summit (symbolic of Dowd and the Choter)), four or five (‘arba’ chamesh) on its fruitful branches which have been cut away (ba sa’yph huw’ parah – clinging to a crevice of its (the olive’s) flourishing and productive limbs, those who live life abundantly and who produce offspring in a successive generation for the harvest; from sa’aph – which has been cut off (rendered from the DSS)), prophetically declares (na’um – pronounces before it occurs) Yahowah (), God (‘elohym – Mighty One) of Yisra’el (Yisra’el – of individuals who engage and endure with God).” (Yasha’yah / Yahowah’s Deliverance / Isaiah 17:6)

It is interesting to note that sha’ar, which can be translated as “be left” or “leave,” “remain” or “survive,” also addresses the difference between “the soul and the flesh, the inner person and their physical body.” It even speaks of being a “close and direct relative, with ties to both mother and father.” As such, we can clearly see the dichotomy between the souls who are part of the Covenant Family and survive, and the men and women who opposed to the Towrah are left behind. Physical beings have a limited lifespan and die while souls enveloped in 317Yahowah’s Set-Apart Spirit as part of His FirstFruits’ Harvest endure forever.

In this regard, olives are especially telling. They can be nourishing (sharing Yah’s Word) or rot on the tree. When pressed they can produce pure and brilliant, smoke-free light (enlightening the observant), but while this ability is latent, the benefits only occur by design, with a vessel, a wick, and a spark: the Covenant, the Word, and the Set-Apart Spirit.

With ‘olelah translated as “gleanings,” we have two subtle insights to ponder regarding the illuminating and nourishing olives that are being spared at this time. The first of these entails the likelihood that this remnant of the Covenant was deliberately left on this tree of life, attached to its branches, and rooted as part of Yisra’el by Yahowah to convey His message to those looking in the right direction at this time, the most pivotal moment in history. There will be two witnesses, ‘ElYah along with Dowd’s Taruw’ah Herald, with a third, the King of the Witnesses, Dowd, arriving three years later.

The phrase, “ka naqaph – as in going around at the right time of year,” points us right back to the fifth Miqra’, Taruw’ah – as one of the three harvests among the Mow’ed. The timing as we know is the 1^st day of the 7^th month, with the year beginning with the renewing of reflected light on the moon during ‘Abyb – the time grain begins to bud and grow.

While I think that it is too early for all of this to transpire, in 2026 on the Roman Pagan Calendar, Taruw’ah will be celebrated nonetheless at sunset on Saturday, September 12^th. In 2027, the new year begins on Thursday, April 8^th, such that Taruw’ah begins at sundown on Friday, October 1^st, and concludes prior to sunset on Saturday, October 2^nd.

318Also worth considering, should the harvest transpire the following year in 2028, Taruw’ah runs from sunset on Wednesday, September 20^th through sundown on September 21^st. Then the last and best opportunity for the Taruw’ah Harvest prior to the worst of Ya’aqob’s Troubles would be on Sunday, September 9^th, 2029, in year 5996 Yah.

Regarding which of these dates Yahowah has chosen, it will be as late as possible to give the Children of Yisra’el every opportunity to hear His voice, come to their senses, and come home. And should it occur in the Fall of 2029 as I suspect, then the period without witnesses will be short because, as previously mentioned, ‘ElYah | Elijah and the Choter return on Passover in the Spring of the following year. Three-and-a-half years thereafter, Yahowah will be returning with Dowd.

Ka naqaph paints a picture of Yahowah “immersing” His children in His light, of Him “encompassing” them and “surrounding” them so that His children “enjoy the full amount of time remaining.” God is quite literally “gathering up and taking” these ripe, ready, and valued olives “away so as to keep them safe during a threatening and dangerous situation.” That “menacing and perilous circumstance” is the Time of Ya’aqob’s Troubles as defined in Yirma’yah / Jeremiah 30:7 – a prophetic statement properly positioned just ahead of the moment when, in Yirma’yah 31, Yahowah restores His Covenant with Yisra’el and Yahuwdah.

While we have considered it previously, it bears repeating that the “zayth – olive” is used as a metaphor in this situation because the tree endures the centuries. Its branches were used as a sign in a dove’s mouth that the flood had subsided, and life had been restored. Its fruit, the olive, produces the ideal light when burned and is especially nourishing and healthy when consumed.

319Shanaym, meaning, “two,” and shalowsh, meaning, “three,” remind us that, while there are two witnesses, there are three harvests among the Miqra’ey | Invitations to be Called Out and Meet with God. The former is indicative of a “small number where few are involved” and of “taking sides.” The latter depicts a “series of three things,” as is the case with three forty Yowbel epochs defining the history of mankind and of the three times each year that the Miqra’ey are celebrated. Further, two speaks of a man and woman coming together as husband and wife and then father and mother while three is indicative of a family, with the addition of a son or daughter – and thus of the Covenant.

As we have insinuated and will further elaborate in a moment, the spectrum of time from our expulsion from the Garden to our return is comprised of three periods of 2,000 years. Reinforcing this, the numeral two in Hebrew was depicted as a  – or family home, indicative of both the Gan ‘Eden from which we came and Sukah, where we will return and Camp Out with Yah in His home. And the numeral three in Hebrew was drawn as a  – foot, showing us walking through these three bimillenary epochs – and ideally along the path He has provided.

‘Arba’ym, “forty,” defines a duration of time, often of testing. It rained forty days and nights during the flood, the Towrah was revealed over a forty-day period on Synay, where the “Sign was Handed to the Children” of Yisra’el after enduring eight decades as slaves in Mitsraym, and wandering in the wilderness for forty years.

Looking at the big picture, man’s time is divided into three periods of 40 Yowbel (40 x 50 years = 2,000 years). The first of these three 40 Yowbel periods commenced in 3968 BCE when ‘Adam and Chawah were expelled from the Garden. The second began 40 Yowbel thereafter in 1968 BCE when ‘Abraham affirmed the Covenant with Yahowah in year 2000 Yah. This, the second of three bimillennial epochs, came to a close in 33 CE when Dowd, 320as the Zarowa’, fulfilled the first four Miqra’ey, thereby enabling the Covenant’s benefits in year 4000 Yah. The third and final set of 40 Yowbel eras commenced in 33 CE, and it will conclude with Yahowah’s return in 6000 Yah with His Son, Dowd, which is 2033 on today’s Gregorian calendar.

Furthermore, ‘arba’ means “to be square” or “right.” It was presented in the form of a doorway:  and represents the Door to Life, as Passover provides the passageway to the first four Miqra’ey and to our ultimate perfection, adoption, enrichment, and empowerment as part of Yah’s Family.

Chamesh, “five,” depicts the part of the body between the lowest ribs and the waist, where most of the vital organs reside. It suggests that this message is vital if we want to continue living. As our “abdomen,” it may even suggest that those being harvested were careful regarding what they consumed, so that they were nourished by Yah’s Word.

Especially revealing, the Hebrew designation for the numeral five is an observant individual standing up, looking up, and reaching up for Yahowah’s hand: . It is, after all, during these celebrations of the Yowbel every 50 years that all debts are forgiven and all slaves are freed, such that everyone has the opportunity to stand with God should they so choose. Moreover, there are five hands in Yahowah’s name, five fingers on our hands, five conditions to participate in the Covenant, and five benefits for having chosen to embrace them.

There is yet another insight found in the numbers four and five. The first four Mow’ed Miqra’ey, satisfied in year 4000 Yah, provide the Covenant’s benefits with the fulfillment of 1) Pesach, 2) Matsah, 3) Bikuwrym, and 4) Shabuw’ah enabling us to be: 1) eternal, 2) perfected, 3) adopted, 4) enriched, and 5) empowered. And Taruw’ah, 321itself, is the 5^th of seven Invitations to be Called Out and Meet with God. This is the path which leads to the harvest.

The depiction of the gleaning as “two or three” and then “four or five” olives, with the smaller number associated with the “uppermost and choicest branch” and the larger one with “its fruitful branches which have been cut away,” is designed to identify, quantify, and distinguish the relatively small number of individuals who will be taken home. The smaller of the two communities represents Yisra’elites, the direct descendants of Ya’aqob, who will be reaped from the top of the olive tree at this time. The larger figure most likely represents fruitful Gentiles who will be gleaned as adopted children as a result of embracing the conditions of the Covenant affirmed through Ya’aqob and for giving rise to successive generations of Yah’s children, making this harvest possible. Both participants in this secondary harvest of some seven hundred or, more optimistically, seven thousand souls (2+5 or 3+4), the naturally born and the adopted, will leave Earth together on the Miqra’ of Taruw’ah following the destruction of Damascus and the thinning of Israel, but likely before the final Islamic assault against God’s people and land.

If the smallest and largest numbers, two and five, or the largest and smallest, three and four, quantify the numbers harvested from each community, then I expect seven thousand members of the Covenant will be brought out of the world and into Yahowah’s home on Taruw’ah. Since there will be eight billion people on the planet at this time, the number serves to affirm the one-in-a-million quantification found in the Second Statement Yahowah etched in stone. Our Heavenly Father would have every reason to protect His children, removing them from the corruption and carnage man is about to unleash on the world – leading them away from the Valley of Death.

322This Taruw’ah gleaning is approaching rapidly. It is set between unfolding events, the ongoing destruction of Damascus, the depopulation and fall of Syria, and the dissection of Yisra’el’s midsection, but prior to the time that Muslims react or Yisra’elites return to Yahowah as the Covenant is renewed. This is a fairly narrow window.

Therefore, we should keep focused on the Towrah with Damascus in our peripheral vision, anticipating the fulfillment of one and the demise of the other. We should expect the Syrian conflict to continue until there are so few civilians on one side or the other to kill that the surviving Islamic jihadists turn their weapons and rage against Israel.

We should expect that the U.S. will continue to interfere, counterproductively trying to impose its will throughout the region and thereby remaining its principal provocateur and arms merchant. And now we know that Israel will eventually capitulate. When this occurs, the Children of the Covenant will be taken home, removed from the Valley of Death, so that they will not be harassed by the tidal wave of Muslim militants that will surely flood into the Promised Land, leaving death and destruction in their wake. It will be a gruesome scene.

As we have found, there has been a robust palette of intriguing words in the Word of God which encourage us to think through all of the possibilities, beginning with the first of them, sha’ar, rendered as, “There will be a remnant who will be spared.” It can, as noted previously, be translated as “be left” or “leave,” “remain” or “survive.” It provides a contrast between “vulnerable, death-prone, and decaying physical bodies” and “the souls of individuals engaged in a personal and familial relationship with their Father and Mother.” I suspect that both concepts apply depending on who is being addressed, recognizing that when some leave others remain.

323With both connotations possible, let’s reexamine God’s presentation...

“And it will actually come to pass in that day that the size of Ya’aqob shall be decreased to the point of no longer being sustainable or viable. Then, the fattest, best protected, and most important place at the midsection of his body shall be leaned, shrinking in size, sacrificed in a counterproductive and unsustainable manner in the cause of pagan gods and as part of the hidden agenda of diseased dignitaries. (Yasha’yah / Isaiah 17:4)

It shall be like the gathering in and receiving of a harvest at the proper time in the end which must be cut short due to the extent of man’s provocation and anger, reaping the grain from the chaff in season, cutting it away so as to remove it from a vexing time of grief, thereby establishing and validating the standing grain.

Then His Protective Shepherd, and the One Sowing His Seeds, will produce a harvest. It shall be as one would conduct a gleaning, a smaller secondary harvest, of first fruits in the Valley of Rapha’ym, in the midst of those destined to die who were too lazy to exert the effort required to prevail. (Yasha’yah / Isaiah 17:5)

And in him [in Ya’aqob, Yisra’el, and the Covenant], there will be those souls who will be spared and survive and the physical bodies of those who will be left behind, gleanings of those purposely left on the vine, as in going around at the right time of year to remove them from a threatening and dangerous situation, encompassing them as a means of harvesting an olive tree.

There will be two or three ripe olives in the top uppermost branch, four or five on its fruitful and productive branches which are separated and cut away, 324prophetically declares Yahowah, the Almighty God of Yisra’el.” (Yasha’yah / Isaiah 17:6)

The picture being drawn before and after sha’ar depicts a smaller secondary gleaning of ripe, mature olives, and of those being harvested as “leaving.” They “will live” while others “will remain left behind” to die. Ya’aqob is being used to describe Yisra’elites, most of whom will be left, as well as Covenant members, all of whom will leave.

Since the Earth’s population will be between seven and eight billion people at this time, if God is depicting seven or eight thousand “olives” from both the “uppermost / choicest” branches in addition to those which have been “cut-off” coming home, then we have yet another affirmation that only one in a million will be receptive to Yahowah’s offer. At the seldom-considered conclusion of the Second Statement Yahowah etched in stone, He revealed that thousands, which is one in a million people alive today, would receive His mercy by observing the conditions of His Covenant. God’s continual unpopularity, even among His own people, will be verified by the scant number who will be gleaned on Taruw’ah.

On the positive side, thousands are thousands more than responded to the source of the prophecy we have just considered. When Yahowah invited Yasha’yah to Heaven and opened the door (Isaiah 6:1-10), not a single soul was waiting outside.

And therefore, we should be encouraged that none has blossomed into thousands and, soon, many more. The prophet’s words may have been dormant, but they are now taking root and growing. Let’s continue to cultivate them and celebrate the resulting harvest.

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