469Yada Yahowah
Qatsyr
…Harvests
6
Taruw’ah | Trumpets
Sounding the Alarm…
The Miqra’ of Taruw’ah, often called “Trumpets,” is the second of four Invitations to be Called Out and Meet with God which has not yet been fulfilled. As the third and final Harvest, it will be comprised of Yisra’elites and Yahuwdym just ten days prior to Dowd’s return with Yahowah.
Yahowah’s Fall Festivals coincide with the fall of man – as we conclude the last days. This is the dark time prior to the arrival of the brightest of luminaries.
While Taruw’ah represents a gleaning of olives, the name, itself, conveys so much more. Taruw’ah is from ruwa’ means to “shout for joy” and to “signal a warning.” It was on this day that I was called by Yahowah and it continues to speak boldly of the mission. It is prophetic of what we are currently accomplishing, a time 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 which Dowd enabled.
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 Father and Son have provided a way to camp out with them. The bad news is that failure to answer their invitation to capitalize upon their beneficial offer will lead to the cessation of one’s consciousness or soul. It isn’t a punishment but, instead, a missed opportunity.
470With 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 result, 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 It has been replaced by the Babylonian New Year, now called “Rosh Hashanah.” It is a flagrant assault on Yahowah, and exceedingly disrespectful, not unlike eliminating Matsah, Bikuwrym, and Shabuw’ah from the rabbinic schedule and replacing them. Jews now celebrate a seven-day Passover, Counting the Omer, Purim in honor of their time in Babylon, Rosh Hashaqnah as the universe’s birthday, a Day of Affliction, the 17th of Tammuz, Hanukkah with 9 candles burning during a civil war, and even Tu bi-Shevat for trees.
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” during the final harvest, is followed by Yowm Kipurym, which designated 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 471His 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 communicate, 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.
Written Aleph Lamed, the paleo-Hebrew alphabetic characters present a Shepherd with His Sheep. This is because the Aleph was drawn in the form of a ram’s head and the Lamed in the form of a shepherd’s staff.
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.
472Moseh is a proper name and thus should always be transliterated, even when translating its meaning. 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.
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. As a child of privilege, he was highly educated. And yet, he was a man of exemplary character. He would risk his own life and standing to defend slaves against the abusive regime.
Continuing to make sound decisions, Moseh walked out of Mitsraym when his own people betrayed him. He found favor among Midians after standing up for some young female shepherds against belligerent men. And it was there, working as a shepherd, that Moseh met Yahowah on the very mountain upon which he would return to receive the Towrah. But before that would occur, he would reluctantly return to Mitsraym to liberate the Children of Yisra’el and then begin leading them to the Promised Land.
No one 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, by his own admission, had a speech impediment. So, he 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 implement. Moreover, what better way to rebuke the morons who now claim the name should not be spoken for fear of mispronouncing it?
473The 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 Children (beny – the sons, 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 behalf (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 – to raise one’s voice and make a racket, to shout out a warning and sing for joy, to announce what is going to occur with meaningful intent, speaking loudly 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, 474reading, 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 the desired result.
Its root, shaba’ means: “to avow in sworn testimony” and “to promise.” Vocalized differently, the same consonants 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 and His Son have 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 our Creator and enjoy His company.
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 475seventh 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.
There 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 32nd verse. Then, in the 39th 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 1st, 10th, and 15th days of the 7th 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 both during Firstborn Children and then again seven sevens from Bikuwrym – 476calling it Shabuw’ah | the Promise of the Shabat. And now with Taruw’ah, Kipurym, and Sukah, they are all Shabatowns and all in the Seventh month.
The seven Mow’edym | Eternal Witnesses to the Restoring Testimony are based upon Yahowah’s Shabat instructions. 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, Shabuw’ah | Promise of Seven ~ Enriched and Empowered. In Qara’ / Called Out / Leviticus 23:17, we learned 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 477Yisra’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 benefit 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.
478Even when we bring all of this together, and appreciate the own suffix of Shabatown, we still must ascertain the proper implications 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, the 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, a 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.
Furthermore, Dowd did his most exemplary work on behalf of the Covenant Family during the Shabat of Matsah, carrying our guilt with him into She’owl. Both of the upcoming Harvests, Shabuw’ah and Taruw’ah, transpire on natural Shabats, affirming that Yahowah will be working on those days. Also, the transformation of the Earth from very hellish conditions experienced at the conclusion of the Time of Ya’aqob’s Troubles transpires on a Shabat as well. You don’t suppose that Yahowah is routinely breaking the Shabat do you – or is it the rabbis 479who have it all wrong?
When Yahowah initially introduced the concept of a Shabat, we were told that He had just completed the six days of universal creation – all while conceiving life. 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 what He had conceived?
The truth is, 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 either oblivious or religious the following day. Therefore, with Yahowah desiring an active and engaged relationship, the most obvious implication is that the Shabat is the time 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.”
Bringing this all together, there is every indication that 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 Seven Sevens. From this perspective, all seven Mow’ed are Shabatowns.
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 such that a studious reader would conclude that these are days for us to sit idly by, doing nothing. They are celebrations of our relationship with God. Most are feasts. With some, the menu and instructions are comprehensive. And His Invitations are of no avail unless we respond.
480This 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. And of course, shabat is a verb and, thus, actionable.
And should you be convinced that all the fuss is over “Do Nothing Day,” then what’s the point? Why bother?
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.
In this light, there may be a reason that the first three Mow’ed Miqra’ey are prescribed under the auspices of the Shabat and the fourth is called Seven Shabats, but that they are not individually designated as Shabatowns, while each of the final three are indelibly labeled this way. It may be because they are all going to be fulfilled in the seventh month leading to Sukah – which is a thousand-year celebration of the Shabat.
For us to benefit from these Miqra’ey, 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 gathered in on this day and then reconciled on Kipurym, making Sukah all the more 481wonderful.
As we are aware, 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. The fact that it serves as a gleaning of olives and, thus, a final ingathering of Yahuwdym and Yisra’elites just before Dowd returns is something I missed until recently.
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 Reconciliations follows our adoption, enrichment, and empowerment on Bikuwrym or Harvest on Shabuw’ah. Even its fulfillment with Yahowah’s and Dowd’s return on this day requires considerable contemplation.
Equally relevant, we must observe Yahowah’s Word as an interwoven 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 create a new universe for us to explore and experiment. Therefore, the eighth day represents an everlasting spiritual existence with Yahowah after our physical time in this universe is complete.
Therefore, with the first three Mow’ed fulfilled in year 4000 Yah, and the final four coming to realization seven years in advance of and then 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.
482Thinking 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, boisterously 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.
Time is short. The distractions are many. Our foes are unruly. 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 that 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 483standard 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 drives right to the heart of the issue because it describes the “yield of a harvest.” This is relevant because the Miqra’ey represents the third and final harvest on Yahowah’s annual and millennial calendars. It would be fair to call Taruw’ah the last ride to heaven, as Yisra’elites and Yahuwdym are plucked away on this day. This is something Yasha’yah / Isaiah addresses in the 17th 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 something that 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 it so that they are prepared and equipped to leave the institutions of man behind.
Finally, taruwmah means “gift.” There is no greater present than receiving the benefits of the Miqra’ey and Beryth – especially in the nick of time during the Olive Harvest.
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 is 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 484assemble 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 Dowd’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 the Messiah’s return concludes by emphasizing the importance of raising our voices, like trumpeting a Showphar, to call Yisra’el home to their king.
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, a remnant of God’s People will be called, gathered together, and lovingly removed from this world by Yahowah so that they will not have to endure the horrific culmination of 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 because, in ten days, it will be too late.
When the first Yisra’elites heard the title, “taruw’ah,” they would have conjured up the image of Yahowah’s Lowy kohen raising a ram’s-horn trumpet, a Showphar, and blowing a blast to signal something which was essential for them 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 seven gatherings 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 485with 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 three Mow’edym | Eternal Witnesses to the Restoring Testimony were magnificently fulfilled by Father and Son in year 4000 Yah / 33 CE, such that we can celebrate what they have provided to us and to our fellow Covenant members. On Taruw’ah, like Shabuw’ah, those who are prepared to be with God are escorted to Him. Those who understand the conditions and benefits, and who trust and rely upon them, enjoy direct entry to Shamaym and access to God.
The final word in this proclamation 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 death is the end of life. So let’s listen, again…
“I am (‘any) Yahowah (YaHoWaH), your God (‘elohym ‘atem). (Qara’ 23:22)
Yahowah (YaHoWaH), spoke (dabar) to (‘el) Moseh 486(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 shout 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 Read, to Recite, and to be Welcome (Miqra’).’” (Qara’ / Leviticus 23:24)
Considering this, how do the rabbis go about replacing all of this with the Babylonian New Year – Rosh Hashanah? What do you suppose is Yahowah’s response?
Yahowah had more to say about the Festival known as Trumpets. And in the process, we are reintroduced to 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 of 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)
487We were initially introduced to the Mala’kah as we were evaluating what Yahowah revealed pursuant to Chag Matsah. The announcement reads… “And (wa) Yahowah (Yahowah) spoke these words to (dabar) Moseh (Mosheh) in order to promise and say (la ‘amar), (Qara 23:1) ‘Under the auspices of freewill, convey the Word (dabar) of God on behalf of (‘el) the Children (beny) of Yisra’el (Yisra’el) and say to them (wa ‘amar ‘el hem): The Mow’edym | Appointed Meeting Times of the Restoring Witness (Mow’edym) of Yahowah (Yahowah) 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 | My Eternal Witnesses to My Appointed Meetings (Mow’ed ‘any). (Qara’ 23:2)
For six days, bleaching white and adorning 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 then 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 be called out and pronounce the name, and to proclaim the purpose of the relationship (Miqra’).
The Maternal Spiritual Messenger and Heavenly Representative acts (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 488approach (la) Yahowah (YaHoWaH) to live and abide throughout time (ba kol mowshab ‘atem).’” (Qara’ / Called Out 23:3)
While Yahowah’s Son, Dowd, played the 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.
It is also likely that the Mala’kah arranged to have our guilt transferred to Dowd’s soul, and then made it possible for him to carry it into She’owl. And on the way out of Hell, the Ruwach Qodesh adorned the Firstborn in fine linen after bathing him in a shower of light. Therefore, the Mala’kah was far more than a companion and escort. She was the facilitator.
The Mala’kah, as our Spiritual Mother, will be active again during the Shabuw’ah and Taruw’ah Harvests. She is the One gathering and raising 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 elevates), 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 is the feminine form of mal’ak | spiritual messenger and heavenly representative in association with Chag Matsah, we contemplated the meaning of the associated ‘isheh / ‘ishah. We have learned that Aleph-Shin-Heh | speaks of all things feminine and maternal in addition to fire, making Her the feminine 489manifestation 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.
‘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. Also revealing, fire transforms decaying physical life into light and energy, tangibly demonstrating what lies ahead for the Covenant’s Children.
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. She provides the maternal support needed within a family. And She adorns 490us in Her Garment of Light which embodies many of the positive aspects symbolized by fire.
As previously noted, most English translations reorder the Hebrew terms, kol mala’kah ‘abodah lo’ ‘asah, and then render them: “do not (lo’) do (‘asah) any (kol) laborious (‘abodah) work (mala’kah),” as if there were some kind of “work” which does not require “labor.” 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.”
However, there would have been no reason for God to 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.”
To 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 491Envoy, 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) And this was after He revealed that His Ruwach hovered over the expansive stages of the creative process.
While the Miqra’ of Taruw’ah is the third in a series of days to rise and shine, we cannot do so alone. Yahowah’s Mala’kah, our Spiritual Mother, continues to empower and enlighten Her children, not only helping us to be more effective but also preparing us to enter God’s presence. 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, we would fail. She is Yahowah’s principal means of interacting with His creation, enlightening, enabling, empowering, and equipping us. She nurtures us, protects us, and adorns us as well. As a seven-dimensional being, Yahowah, in His entirety, cannot enter the four to six dimensions of the physical universe He created and in which we abide. For this reason, He uses His mal’ak | spiritual messengers and His Mala’kah to do what He wants to accomplish – just as we were told in Bare’syth.
There are three common Hebrew words for “ordinary 492work.” 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 previously stated, the context 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 as “angel.” So, while my reasoning in saying that mala’kah addresses Yahowah’s “heavenly representative and messenger,” His “spiritual counselor and implement,” may be an extrapolation from the facts, it can be readily explained and consistently 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.
493Having 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 “‘asaph – 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 10th and 11th verses of the 23rd 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 12th statement, God links this explanation to the Shabat as He amplifies the first of His seven Instructions. This instruction also underscores the realization that Taruw’ah will follow Shabuw’ah by seven years and then transpire in the seventh month.
“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 / Names, Exodus 23:10)
Then 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 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 494countryside (sadeh) may be nurtured by this (‘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); neither 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 495during the Eternal Witnesses to the Restoring Testimony 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, lifted up, 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) of Bikuwrym | Firstborn Children (Bikuwrym).
Your undertakings and pursuits (ma’aseh ‘atah) should show the benefits of the relationship (‘asher) you have sown, expecting these seeds to take root and grow (zera’) throughout the expansive region (ba ha sadeh), along with (wa) the Festival Feast (Chag) of the Ingathering and the Harvest (‘asyph), you are restored and renewed by being brought out (ba yatsa’ ha shanah) when you are gathered in, received, accepted, and rewarded (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 expansiveness and 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)
496Emphatically and unambiguously, three Miqra’ey are designated as Qatsyr | Harvests and ‘Asaph | Ingatherings. And this means that the Covenant Family has been and will be withdrawn on Bikuwrym, Shabuw’ah, and Taruw’ah. So, in addition to everything else which can be gleaned about them, their primary purpose is to bring us Home from Earth to Heaven.
And obviously, with the first of these specifically designated as Bikuwrym | Firstborn Children, God is bringing His Family Home. Qatsyr and ‘Asaph serve as metaphors.
For His message to matter, and for it to be valued to the degree that it was maintained, Yahowah 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 derived from 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: grain, grapes, and olives which, when crushed, become bread, wine, and oil. And within these stories about sowing and cultivating seeds, of bountiful harvests and joyous feasts, we find instructions for living with God.
One of the most interesting words in this sweeping depiction is ‘asher. It can be read as a particle, participle, or 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 497of 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” is based upon the verb, ‘asaph | to gather together, collect, withdraw, take away, remove, bring in, receive, and reward, and the noun, ‘asyph | the ingathering, which is another revealing term. Both versions were deployed in Yahowah’s pronouncement. They are used in conjunction with harvests of all kinds throughout the Towrah and Prophets, including that of pure grain from a threshing floor once it has been separated from the chaff. The verb, ‘asaph, appears 200 times.
‘Asyph is so frequently deployed, it provides substance to one of Yahowah’s favorite metaphors for the ingathering of souls. What is also intriguing about ‘asyph is that the ingathering process it describes includes “placing the gathered grains, wine, or olives within a shelter so as to protect them from the elements.” So, in a word, it links Bikuwrym to Shabuw’ah and Taruw’ah, and perhaps even connects them to Kipurym and Sukah.
‘Asaph 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 and rewarded, bringing them 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 Bikuwrym, Shabuw’ah, and Taruw’ah harvest, the connection between the Covenant’s promises and the delivery of the benefits 498becomes 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 encouraging a productive Ingathering as we near the conclusion of the Time of Israel’s Troubles. Therefore, to be “received and accepted” in this ‘Asaph, Yisra’elites will need to know, understand, and act upon Yahowah’s instructions and be part of His Covenant Family. And that is why Taruw’ah follows Pesach, Matsah, and Bikuwrym, which make all of this possible.
There is another exceptional and, indeed, productive insight which can be gleaned from Yahowah’s Towrah presentation of the Miqra’ey. He stated emphatically that we are to stand upright before Him, prepared and ready to go, three times.
The first would have been Bikuwrym following Dowd’s fulfillment of Pesach and Matsah in year 4000 Yah in 33 CE. While this transpired 1,480 years after this pronouncement, its fulfillment is now 1,991 years in our past.
The second occasion will then transpire during the Shabuw’ah Harvest of Standing Grain and include both Yisra’elites and Gowym. Based upon God’s instructions, this Ingathering will be separate from what occurred during the fulfillment of Chag Matsah while also distinct from the time of the final three Mow’edym. And since Dowd isn’t returning until the Day of Reconciliations nine years from this writing in October of 2024, it is apparent that Yahowah has assigned the responsibility for the Shabuw’ah Qatsyr to another Zarowa’.
Also apparent, since it is evident that Kipurym and Sukah will be fulfilled in year 6000 Yah / 2033, and that the Taruw’ah Ingathering must transpire in conjunction with them, we can now authoritatively date the final Gleaning. Now certain that it is distinct from Bikuwrym and Shabuw’ah, it becomes a foregone conclusion that 499Trumpets will be an integral part of the Homecoming and Family Reunion of Reconciliations leading to Sukah. This places Trumpets on the Shabat of September 23rd, 2033, with Kipurym occurring at sunset on October 2nd, followed by Sukah, which will commence on the Shabat of October 7th, 2033 / year 6000 Yah. Further, Taruw’ah and Sukah will be heralded by celestial fireworks with a solar eclipse followed by a lunar eclipse.
This leaves only a Harvest known as Sevens and as the Promise of the Shabat to definitively date. It is of wheat and must, therefore, be in May, it must follow Bikuwrym that year by seven weeks, and it should naturally fall on a Shabat seven years prior to the final Harvest. As such, we can now assert with considerable confidence that the Standing Grain Harvested on Shabuw’ah will be brought Home on the Shabat of May 22nd, 2026, just as the seven-year Time of Israel’s Troubles begins. We even have the Messiah’s stamp of approval on this conclusion because, when he dated his arrival to Pesach, Matsah, and Bikuwrym in Year 4000 Yah / 33 CE, he spoke to Daniel with considerable authority and foreknowledge of this final week.
While this review serves to affirm that the Taruw’ah harvest predicts the third and final ingathering of souls, Yahowah had more to say regarding the nature of the Miqra’ey in general, and Shabuw’ah and Taruw’ah in particular. God not only designated the nature of the Miqra’ey and delineated their timing, He explained that He would dispatch a Mal’ak | Messenger, who would be especially informative and announce their arrival. He would even provide directions on behalf of those looking to come Home…
“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) sacrificially shed and offered as a favor to reconcile (zebach ‘any) should not endure 500through the night (wa lo’ lyn).
It is the bounty (cheleb) of My Festival Feast (Chag ‘any) which is an enduring witness come morning and something 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, becoming Covenant on Bikuwrym, will participate in this harvest.
Since no sacrifice has heretofore been specified in conjunction with the Miqra’, and because Yahowah says that the “blood sacrifice” is associated with Him, it appears, once again, that the Mal’ak | Messenger announcing the way home is going to be sacrificed on 501Taruw’ah. And if so, he is symbolized by the bull being offered during Shabuw’ah because it is the bull’s blood that Dowd will sprinkle on the Mercy Seat of the Ark of the Covenant to allow formerly religious Yisra’elites to approach God during the Family Reunion and Homecoming of Kipurym ten days later.
And while that may sound gruesome, it’s actually a benefit and blessing for everyone involved. The Basar | Body of the Human Herald, as the Mal’ak | Messenger announcing Taruw’ah, will have done all he can do to encourage Yahuwdym and Yisra’elites to capitalize upon the final Harvest. And with Kipurym just ten days away, the death of Yahowah’s Witness may well be so cathartic for the remnant of God’s people that they begin to process his message and decide to attend the Homecoming. All the while, an aging and badly abused physical body at this point in the process would otherwise be of no value. That is except, by contributing in this way, the Herald would be afforded the opportunity to stand beside his king, having earned his place by following his example.
It is an interesting parallel in a way. With Dowd’s sacrifice having opened Heaven’s Door, and marking the way to life with his blood, when he returns, the Messiah will mark the Mercy Seat with the blood of the Herald, who was essential in reestablishing Dowd’s standing before Yahowah and Yisra’el.
In other words, Moseh told Yisra’el what was going to happen. Dowd did what Yisra’el needed done. And Yada explained it all to Yisra’el. And each of the three Zarowa’ shed blood, with Moseh killing a man precluding the liberation of Yisra’el in Mitsraym. The Beast of Rome then killed the man redeeming Yisra’el. And Yada will be slain by Yisra’el’s ultimate Adversary to bring Yisra’el back Home.
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 502Yasha’yah. Then, since Yisra’el stopped listening, there would be a final Mal’ak | Messenger to recite and share their message at this time.
The lesson is clear: Yahowah is calling and guiding His people home. And through this messenger, God’s message can be readily discerned and understood. Therefore, the reason behind this and so many other affirmations throughout the Towrah and Prophets should be clear…
“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 / Names / Exodus 23:21)
Indeed (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 / Exodus 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 } 503‘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 / Exodus 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).
So, then you should break apart and crush (wa shabar shabar) their sacred monuments and holy objects (matsebah hem). (Shemowth / Exodus 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)
These words echoing from the pages of the Towrah long ago were written for our ears to hear on this day. The time and terror and upon us. Yahowah has provided a way out and a way home. He even dispatched a messenger so that the lesson would not remain lost as it has been for the past several thousand years.
Humankind will be harvested or humbled, reconciled 504or removed. And this is what makes Shabuw’ah and Taruw’ah vital as the bookends to the Time of Trouble. Our warnings, explanations, and invitations matter. Let them not fall on deaf ears.
