365Yada Yahowah
Mow’ed
…Appointments
6
Sukah | Camping Out
Return to the Garden…
Called Tabernacles, Tents, and Booths, the seventh Miqra’ is the result of the first six. Sukah is our reward and the summation of Yahowah’s purpose. We are offered the opportunity to camp out with God – to explore the universe with its Creator. The final Mow’ed is symbolic of eternity, of life with Yahowah on Earth and then in Heaven.
Similar to the Invitation to be Called Out and Meet of Pesach | Passover, with Sukah there is a dress rehearsal and the main event. On Passover, ‘Abraham’s reliance upon Yahowah ushered in the Covenant Relationship. Then, exactly 40 Yowbel (2,000 years) later, in the same place and in the same way, Yahowah supported His Son’s desire to serve as the Zarowa’.
With Sukah, the foreshadowing likely occurred on Tabernacles in 2 BCE when Yahowah placed His Son’s nepesh | soul within the womb of an undisclosed and essentially irrelevant mother – not unlike his initial life. The Firstborn Son of God was reborn on this day, and he began His fateful rendezvous with Pesach and Matsah. Consistent with the prophecy embedded in the fourth day of creation, the greater light became visible to us as a sign in conjunction with the appointed meeting times.
Five days after Yahowah’s return on Yowm Kipurym in 2033 with His Son, the Millennial Shabat will commence on a Shabat, during the Festival Feast of Shelters, ushering in one thousand years of a Garden of 366‘Eden-like paradise on Earth. During this time God will camp out with His creation. This chapter is devoted to that story.
The Invitation to the final party begins with…
“And (wa) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) spoke (dabar – communicated the word) to (‘el) Moseh (Mosheh – the One who Draws Out), for the purpose of saying (la ‘amar – to declare a promise), (Qara’ 23:33)
‘Converse (dabar – talk together and communicate these words) with (‘el – to) the Children (beny – the sons) of Yisra’el (Yisra’el – those who Engage and Endure with God), to say (la ‘amar), “On the fifteenth day (ba ha chamesh ‘asar yowm – during the day of ten and five) of the seventh (la ha shabyi’y – from shaba’, meaning sworn oath and promise) month (la ha chodesh – time of renewal) is the Festival Feast (ha zeh chag – coming together and celebration, the party) of Shelters (ha Sukah – of Homes and Dwelling Places, Tabernacles and Tents, representing a protective covering, a sheltered abode where families live) for seven (sheba’) days (yowmym) to be near (la – to approach and be beside) Yahowah (YaHoWaH).”’” (Qara’ / Called Out / Leviticus 23:34)
This is our destination and, thus, the seventh and final, Invitation to Meet with God. The initial phase of the celebration continues for seven days. It occurs in the seventh month. So, we should not be surprised that the root of “seven,” shaba’, means “sworn oath, vow, and promise.”
Even the “ha chamesh ‘asar yowm – fifteenth day” is relevant because the tenth letter is a Yowd and the fifth is a Heh. Together they spell Yah.
367Sukah is Yah’s promise to us, telling us that on the seventh day we have been invited to camp out with Him. It is a time to celebrate our relationship. It is a chag | party, a festival and feast.
Shaba’ is also the basis of Shabat – the concluding and most wonderful day of the week. The celebration of the seventh day is a time set apart to enjoy the company of our Heavenly Father and to revel in the Covenant.
Collectively therefore, shaba’, shabat and sukah reveal that Yahowah has made a promise to us associated with the seventh day. His formula is based upon His pattern of six (representing mankind) plus one (denoting God) equals the desired result – which is celebrating life together in a perfect world. God, who is one, plus man, who was created on the sixth day, equates to the ideal and desired result.
A derivation of sukah, sukowth, is first used in Bare’syth / Genesis 33:17. And it is there, when we probe the meaning of each word, we find our introduction to the Miqra’ of Sukah…
“So (wa) Ya’aqob | Reward or Consequence (Ya’aqob – My Stance, I grab the heel, Jacob; from ‘aqab – to receive a benefit or suffer a penalty for circumventing and overreaching, digging in by being stubborn or embedding one’s heels to be steadfast) was led (nasa’ – set out on a journey and was guided) to Sukowth (Sukowth – the Tabernacle of Protection; from sakak – to cover and protect), and he built (banah – he constructed and established to facilitate procreation, restoration, and prosperity) for himself (la huw’ – so that he could approach) a house (beyth – a family home), and then he made (wa ‘asah – he engaged in) shelters (sukah – protective coverings, tabernacles and tents which were woven together) for his possessions (la miqneh huw’ – for his property, including livestock, based upon his 368understanding; from my – to consider qanah – what he acquired, valued, redeemed, and possessed, including wisdom).
Therefore (‘al-ken – for this reason), the name (shem – its proper designation and renown) of this home and dwelling place where his ascension began (maqowm – of this location where he was directed upward, where he worked, rose, and lived) is invited and summoned, read and recited, as (qara’ – it is called out and welcomed, designated and proclaimed, as (serving as the verbal root of the Miqra’ of)) Sukowth (Sukowth – the Tabernacle of Protection; from sakak – to cover and protect). (Bare’syth / Genesis 33:17)
When (wa) Ya’aqob (Ya’aqob – My Footsteps, I grab the heel, a synonym for Yisra’el; from y – I and ‘aqab – to receive the reward or suffer the consequences of circumventing or overreaching, digging in or embedding one’s heels) arrived and was included (bow’ – came and entered) within this close personal fellowship (shelem – was part of the friendly and familial alliance, greatly loved and entirely satisfied, in agreement and at peace, fully committed and devoted following complete restitution and reconciliation), he awakened and rose early in the day (‘uwr shakam – he was aroused, getting an early start to ascending) to show the way to get the most enjoyment out of life (‘asher) in the realm (ba ‘erets) of the Subdued (Kana’an – of the politically and religiously subjugated and controlled) as he came from (ba bow’ huw’ min) having been delivered and elevated (padan-‘aram – having been saved and raised).
So, he camped out having been treated mercifully (wa chanah – he pitched a tent and established a dwelling as a result of the favorable treatment, great compassion, and generosity) along with the presence of the awakened and arisen (‘eth paneh ‘uwr).” (Bare’syth / In the Beginning / Genesis 33:18)
369It is a feast for the eyes when we look beyond the names and superficial meanings of these words to their roots which portray their original connotations. Yahowah provided us with a map home. No matter where we are, even surrounded by the politically and religiously subjugated, we can answer Yahowah’s invitation to camp out with Him on Sukah, awakened and risen.
As is the case with most of the terms found in Yahowah’s Word, God defines them in their first use. The Festival of Shelters is about camping out with God and living mercifully under His protection.
Even the Yatsa’ | Exodus began with a trip to Sukowth. This is what led them there…
“The religious and political oppressors (wa Mitsraym – the despots and tyrants within the cauldrons of military and economic subjugation, the authority figures in the place of coercive cruelty) were intensely resolute (chazaq – were strong-willed and harsh) with the people (‘al ha ‘am), and hurriedly (mahar – anxiously and quickly, impulsively and impetuously, even fearfully) sent them (la shalach hem – dispatching them) out of the region (min ha ‘erets). For they said (ky ‘amar), ‘We will all die (kol ‘anachnuw muwth)!’ (Shemowth / Exodus 12:33)
So (wa) the people (ha ‘am) brought along (nasa’ – carried away) their dough (‘eth batseq huw’ – their grain mixed with water) before it was yeasted and there was a return of the grievous sorrow of cruel oppression (terem chamesh – in advance of the embittered fungus conceiving the culture of ruthless persecution).
They had their kneading bowls (mish’ereth hem – their bread boards; from sha’ar – to remain behind) bound up (tsarar – wrapped up and confined reminiscent of being bound in dire straits) in (ba) their garments (simlah hem – their clothing; from semel – resembling idolatrous 370worship) and upon (‘al) their shoulders to get an early start (shakem hem – backs; from shakam – to rise and get an early start on the day). (Shemowth / Exodus 12:34)
When (wa) the Children (ben) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) had engaged (‘asah – had acted at that time and actually done, expending the energy and effort to profit) in a manner consistent with (ka) Moseh’s (Mosheh’s – the One who Draws Out) message (dabar – word and statement, communication and conversation), they asked (wa sha’al) the religious despots and political tyrants (Mitsraym) for (min) implements and cooking vessels (kaly – supplies along with various utensils and useful objects), things considered valuable (keseph), along with objects (kaly) of gold (zahab) in addition to clothing (wa simlah – apparel and cloth). (Shemowth / Exodus 12:35)
Yahowah (YaHoWaH) bestowed and granted (nathan) for the family (ha ‘am) a sense of empathy resulting in a favorable and compassionate disposition (‘eth chen) in the sight (ba ‘ayn) of the oppressors (Mitsraym) such that they let them have what they requested (wa sha’al hem). Thereby (wa), they spared (natsal – they saved, creating an opportunity for deliverance and more favorable circumstances) Mitsraym (Mitsraym). (Shemowth / Exodus 12:36)
The Children (ben) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) set out (nasa’ – picked up, removed themselves, departed, left, and traveled, led and guided) from (min) Ramses (Ra’ameses – the son of the sun) to Sukowth (Sukowth – Temporary Dwelling and Encampment; from sakak – to shelter and protect, to pitch a tent and camp out) with approximately (ka) six hundred thousand (shesh me’ah ‘eleph) able individuals (ha geber – capable and strong people) on foot (ragly) besides (la bad min) little children (tap). (Shemowth / Exodus 12:37)
371They baked (wa ‘aphah) the dough (‘eth ha batseq – grain flour mixed with water) which (‘asher) they had brought out (yatsa’) of (min) the Crucibles of Oppression (Mitsraym) as flat loaves (‘ugah – quickly prepared flatbread) of unyeasted bread (matsah – without the fungus of yeast, thereby uncontentious, symbolic of removing the fungus of religion; from matsats – to drain out and remove) because (ky) there was no embitterment added (lo’ chamets – their loaves were not oppressed or wrongly treated) as (ky) they had been expelled (garish – driven and cast out, banished with all aspects of the prior association completely severed and dissolved) from (min) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym), and they would not have prevailed (lo’ yakol) if they had delayed (la mahah – had they lingered, waited, or hesitated; from mah – to question and ‘achar – to be left behind as a result of having vacillated and dithered).
Moreover (wa gam), they had not done anything to prepare (lo’ ‘asah) food or provisions (tseydah) for themselves (la hem). (Shemowth / Exodus 12:39)
The time interval of (wa mowshab – the period endured of abiding within this place for) the children (ben) of Yisra’el (Yisra’el) in which (‘asher) they remained (yashab) in (ba) the realm (ha ‘erets) of Mitsraym (Mitsraym) was thirty years (shalowshym shanah) and four hundred years (wa ‘arba’ me’ah shanah). (Shemowth / Exodus 12:40)
And then (wa) it came to pass (hayah), at (min) the completion (qets) of thirty years (shalowshym shanah) and four hundred years (wa ‘arba’ me’ah shanah), in (ba) this one very substantial, essential, and foundational (‘etsem ha yowm ha zeh) day (yowm), it came to be (hayah) that everyone (kol) who was part of the vast assemblage of individuals following their Leader (tsaba’ – belonging to the multitudes who came 372forth ready to help and serve at the direction of), Yahowah (YaHoWaH), came out (yatsa’) from (min) the realm (‘erets) of religious and political persecution and tyranny (Mitsraym – of the despots and dictators within the cauldrons of military and economic subjugation, of the authority figures who were coercive and cruel, where slaves in a caste system were confined and restricted by political oppression).” (Shemowth / Exodus 12:41)
When it comes to Sukah | Camping Out with God, there is more to the experience than the destination itself. Yah told us about this story so that we might also appreciate it from whence we have come. This contrast equips us with a better understanding of the difference between what man and God are offering. Their journey led them from Mitsraym to Sukowth, out of religious and political oppression to Camping Out with God.
There is an interesting adjunct to this which serves to amalgamize the conditions of the Covenant with the decision to capitalize upon the Miqra’ey. This statement brings us all together whether we are ‘ezrah or ger. It is also emphatic in that there is only ONE Towrah.
As such, this declaration, which was presented to Yisra’el days prior to Moseh inscribing the Towrah that was dictated by Yahowah, forestalls the central planks of Rabbinic Judaism. There could not have been a second, Oral Torah, and thus a Talmud, under these conditions. ‘Echad means “one,” and that is all ‘echad means. Also, the rabbinic insistence on excluding gowym who do not convert to Judaism from the benefits of inclusion and citizenship within Yisra’el is contrary to Yahowah’s instructions. It also affirms that Yisra’el was called to do what they have long forgone…
“The entire community of eternal witnesses (kol ‘edah) of Yisra’el | Individuals who Engage and Endure with God (Yisra’el) should, on their own initiative, 373observe every aspect of it (shamar ‘eth huw’ – should choose to closely examine and carefully consider everything associated with this (qal imperfect jussive – literally, continually, and volitionally)). (Shemowth / Exodus 12:47)
And if (wa ky – upon the condition) a foreigner (ger – someone of a different ethnicity and culture), living as a guest, congregating together with you (guwr ‘eth ‘atah – a newcomer having turned away from where they have been), acts upon and engages in (wa ‘asah – seeks to profit from) Pesach | Passover (Pesach – sparing and providing immunity while protecting and making invulnerable; from pasach – continuing to move in a straightforward fashion while removing all confrontational obstacles and pisah – providing abundantly more than is necessary) to approach (la) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), every male must be circumcised (muwl la huw’ kol zakar – which is to say that he must be cut into the Covenant and accept its sign).
And then, at that time (wa ‘az), he may approach (qarab – he may draw near, presenting himself) and engage in it (la ‘asah huw’ – capitalize upon it).
It will be the same for (wa hayah ka) a native-born individual (‘ezrah) of the Land (ha ‘erets). Therefore, any uncircumcised person (wa kol ‘arel – every stubborn, untrusting, and forbidden individual) shall not consume it or eat of it (lo’ ‘akal by huw’). (Shemowth / Exodus 12:48)
There was and will always be (hayah – there exists (qal imperfect)) only one (‘echad – a singular) Towrah (Towrah – Source of Teaching and Guidance, Instructions and Directions) for a native-born individual (la ha ‘ezrah – for the one who is born and grows, rises and shines) and for the foreigner (wa la ha ger – for those of a different 374ethnicity and culture, a newcomer without inherited rights; from guwr) living as a guest, congregating among you (guwr ba tawek ‘atem – a newcomer having turned away from where they have been to be positioned in your midst).” (Shemowth / Names / Exodus 12:49)
If you are the least bit interested in entering Heaven’s Door and living with Yahowah, that journey begins by throwing away the Babylonian Talmud. And if you, as a Jew, dislike the idea of sharing the Door to Life with gowym who seek to be included among those who engage and endure with God, I’d strongly suggest that you change your attitude and align your thinking with Yah.
While they remained camped out in Sukowth, Yahowah communicated…
“‘Tell (wa nagad – conspicuously and in a straightforward manner inform) your children (la ben ‘atah) about this day (ba ha yowm ha huw’), saying (la ‘amar), “For the sake of the participants who benefit from this occasion (ba ‘abuwr zeh), Yahowah (YaHoWaH) engaged to do this for me (‘asah la ‘any – performed this service for me to approach, working on my behalf), when (ba) I (‘any) came out and was removed (yatsa’ – I was withdrawn) from (min) the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation; plural of matsowr – to be delineated as a foe and restricted during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, assaulted and confined). (Shemowth / Exodus 13:8)
And it shall exist (wa hayah) on your behalf (la ‘atah) as (la) an awe-inspiring sign (‘owth – a symbol designed to communicate an essential truth) for (‘al) your hand, your influence and actions (yad ‘atah – your ability to make a difference).
375And (wa) it represents a memorial reminder and commemoration for retrospection, depicting a record worth recalling (la zikarown – a maxim, proverb, symbol, and inheritance right) for comprehension between (bayn – to aid in understanding in the midst of) your eyes (‘ayn ‘atah – your perspective and ability to be an observant witness).
The purpose is so that (la ma’an) the Towrah | Teaching and Guidance (Towrah – Instructions and Directions) of Yahowah (Yahowah) exists (hayah) in your mouth and, thus, in your speech (ba peh ‘atah).
Indeed, because (ky) the powerful, strong, and resolute (chazaq – the capable, and unyielding, courageous, firm, and encouraging, the sustaining, consistent, persistent, and confirming) hand (yad – ability and influence) of Yahowah (YaHoWaH) brought you out, removing and delivering you (yatsa’ ‘atah), from (min) the oppressive nature of religion and politics (Mitsraym). (Shemowth / Exodus 13:9)
Therefore (wa), closely examine, carefully consider, and observe (shamar – be keenly aware of and focus upon) this clearly communicated written prescription of what you should do in life to live (‘eth ha chuqah – this inscription chiseled in stone regarding the process of being cut into the relationship), drawing near during this Eternal Witness to the Appointed Meeting Time (ha zo’th la Mow’ed – approaching as part of this Scheduled Appointment memorializing the everlasting and restoring testimony; a compound of mow’ and ‘ed – of whom the eternal testimony is about and to whom the everlasting witness pertains) for (min) days upon days (yowmym yowmym – forevermore).”’” (Shemowth / Exodus 13:10)
God does not change His mind; He isn’t capricious. We can rely upon what He has written. And therein lies the problem of Rabbinic Judaism. Their Talmud, Mishnah, and 376Zohar supersede the Word of God. Their holidays have become more important than God’s Chag, His Mow’ed, and His Miqra’ey. One hundred thousand will run to a tomb and ignite bonfires to venerate the long-deceased contributor to the Talmud and Zohar, but not one will lift a finger, blink an eye, or say a word on behalf of Yah.
“‘And (wa) it shall come to exist (hayah) that when (ky) Yahowah (YaHoWaH) brings you to (bow’ ‘atah ‘el) the Land (‘erets) of the Kana’any (ha Kana’any), it will be according to (ka ‘asher) His sworn oath and promise (saba’ huw’) to you (la ‘atah) and to your fathers (wa la ‘ab ‘atah), giving (wa nathan) her to you (hy’ la ‘atah).’” (Shemowth / Exodus 13:11)
While the Promised Land is real, and, indeed, Canaan became Israel as promised, it serves as a metaphor for Heaven. It speaks of our return to the Garden of ‘Eden, of an eternity camping out with God throughout the universe. Also, never lose sight of the fact that Mow’ed are transitional out of the way of man and into God’s Home.
“So (wa), when it occurs (hayah ky) that your child (ben ‘atah) asks (sha’al) in the future (mahar), saying (la ‘amar), ‘What is (mah) this about (zo’th)?’
Say (wa ‘amar) to him or her (‘el huw’), ‘By (ba) the powerful and strong hand (chozeq yad) of Yahowah (YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), He brought us out, withdrew, and delivered us (yatsa’ ‘anachnuw) away from (min) religious and political oppression (mitsraym) and out of (min) the house (beyth) of slavery (‘ebed).’” (Shemowth / Exodus 13:14)
Mitsraym was both the name of this horrible place and a word that described what transpired therein. It depicts the Crucibles of Religious and Political Oppression and describes the “mitsraym – the tyrants and despots behind governmental, military, and economic subjugation.” The 377plural of matsowr, it speaks of those besieged during a time of testing and tribulation. From tsuwr, its oppressive nature is revealed, describing a place where many are bound and confined by an adversary, assaulted and afflicted, with the conditions akin to being enclosed in a concentration camp. And it is from tsuwr that we see the connection between these conditions in this place and time and what is about to befall Jews during the Time of Ya’aqob’s Tsuwr | Israel’s Troubles.
When in Sukowth, they became part of the family…
“And then (wa) they set out and moved on from (nasa’ min) Sukowth (Sukowth – the Tabernacle of Protection; from sakak – to cover and protect). They camped out (wa chanah – they pitched their tents, encamping) in ‘Etham (‘Etham – With the Family) on the edge of the wilderness (ba qatseh ha qatseh).
Yahowah (YaHoWaH) walked in their presence (halak la paneh hem), during the day within a columnar cloud (yowm ba ‘amuwd ‘anan) to lead and guide them (la nachah hem – directing them while creating opportunities for them) along the way (ha derek), and by night (wa laylah) in a pillar of fire (ba ‘amuwd ‘esh) to shine light upon them (la ‘owr la hem), so that they might walk by day and night (la halak yowmym wa laylah).” (Shemowth / Names / Exodus 13:20-21)
Yahowah continually guides the steps of His children and remains in our presence. And so, Sukah has been described as a journey away from religious schemes and human oppression to a place where we can camp out with God.
We find another reference to sukah in Yownah | Jonah – although, with it, we have to be careful because Jonah did not meet the Towrah’s definition of a prophet. Nonetheless, there we read…
378“Then Yownah (wa Yownah – Effervescence, Yah’s Dove; from yayn – wine, derived from an unused root meaning effervesce) went out (yatsa’ – came out) of the city (‘iyr – awakened and aroused from the asses and the anguish) and settled (wa yashab – lived) to the east of the population center (qedem la ha iyr) and produced (wa ‘asah – engaged to make) for himself (la huw’) in this place (sham) a Sukah | Shelter (sukah – dwelling, protective covering).
He lived, remaining (wa yashab) under it (tachath hy’), in the shade (ba ha tsel – within its protection) until (‘ad ‘asher) he could see (ra’ah) what (mah) would become (hayah – what would happen) of the anguished asses and stupid people in the city (ba ha ‘iyr).” (Yownah / Jonah 4:5)
It may be somewhat reminiscent of the protection the Children of the Covenant will receive while the rest of the world waits as its fate is determined by Yah. They will have done their best to warn the willing, just as Yownah had done, and then they will walk away from man’s morass and into the safety of God’s protection.
The Sukah serves as a metaphor for being covered by the Spirit. We find affirmation of this in the Gan ‘Eden, where the Garden of Great Joy was a protected enclosure. With Yownah and Yahowah, the Garden would be represented by a single plant…
“Now (wa) Yahowah, who is God Almighty (‘elohym), appointed (manah – calculated for and assigned) a plant (qyqayown – to quickly stand up) and caused it to ascend (wa ‘alah) over and above (min ‘al la) Yownah (Yownah – Effervescence) so that it would become (la hayah) a source of shade and protection (tsel – that which keeps someone safe and out of harm’s way) over his head (‘al ro’sh huw’) to spare and deliver him, saving him (la natsal la huw’ – to keep him safe and to 379provide a much more favorable outcome for him), from suffering from the wrongdoing and misfortune (min ra’ah huw’ – from him having to endure the immorality and irrationality, the evil and wickedness).
As a result, Yownah (wa Yownah – Effervescence) was elated, joyful and happy (samach – he rejoiced and was glad).” (Yownah / Jonah 4:6)
The symbolism may be that Yahowah is not only protecting us from the elements, and from our fellow man, but is also concerned about our comfort and wellbeing. At any rate, this is a potential insight we can file away regarding the meaning of Sukah.
Yasha’yah’s prophetic journey begins with a bold declaration which is difficult for us to read today because it provides such an apt description of what Yisra’el has become under the rabbis. And yet it is in the midst of this plague that Sukah is most readily understood as Yahowah’s remedy…
“This is the revealing communication of Yasha’yahuw | Freedom and Salvation are from Yahowah, son of ‘Amowts | the Trustworthy and Steadfast, whereby beneficially he compiled and revealed a written prophetic record of the covenant relationship concerning Yahuwdah | the Beloved of Yah, and Yaruwshalaim | the Source of Teaching and Guidance Regarding Reconciliation, in the days of ‘Uzyahuw | Boldness and Empowerment are from Yah, Yowtham | Yahowah is Perfect, ‘Achaz | He has Grasped Hold, and Yachizqyah | He is Strengthened by Yahowah, rulers of Yahuwdah | the Beloved of Yahowah. (Yasha’yah / Isaiah 1:1)
Listen Spiritual Realm, and choose of your own accord to pay attention and respond, Material Realm, because Yahowah has spoken, ‘I reared My children, lifting them up, helping them grow, and while enabling 380them to be great, I raised them, taking them to a higher place, but they have rebelled against Me. (Yasha’yah / Isaiah 1:2)
A cow, one who looks and sees what is around him, viewing the world from the proper perspective, is aware of and recognizes his creator and the one who gave him birth, and an ass, a stubborn domestic beast of burden, his Lord.
Yisra’el, Individuals who Struggle and Fight with God, does not know and remains unaware. My people have failed to consider this connection and thus do not understand. (Yasha’yah / Isaiah 1:3)
Woe to an errant and blameworthy nation acting like Gentiles, severely stubborn and heavily laden, dulled and unresponsive with the corruptions and the guilt associated with perverted distortions, the offspring of errant children who corrupt and destroy, lacking integrity. They have rejected and abandoned Yahowah.
They have come to despise, and actually revile, genuinely feeling contempt for the Set-Apart One of Yisra’el, comprised of Individuals who Engage and Endure with God. They have become strangers, alienating themselves, having gone backward in the wrong direction. (Yasha’yah / Isaiah 1:4)
For what reason, and on whose account, do you want to be continually afflicted and destroyed over and over again, adding to your obstinate and hostile rebellion?
The entire head is impaired with disease. The entire heart, and thus the ability to exercise good judgment, is cramped up and infirmed. (Yasha’yah / Isaiah 1:5)
From the sole of the foot and all the way up to the top of the head, there is nothing in it that is healthy or 381sound. Emasculated and castrated, battered and bruised, wounded by a devastating and deadly plague, they are rotten, as they have not been cleansed nor medicated and then bandaged, not even soothed with olive oil. (Yasha’yah / Isaiah 1:6)
Your land will become lifeless and ruined. Your cities and towns will be consumed by fire. Conspicuously in your presence, your soil will be devoured and destroyed by illegitimate, unauthorized, and foreign foes, the most nauseating of whores.
They will bring devastating perversity and adversarial transformations, similar to being overthrown by estranged adversaries. (Yasha’yah / Isaiah 1:7)
But the daughter of Tsyown | the Conspicuous Signs Posted to Mark the Way will be preserved and left as a reminder (yathar – will be spared as a remnant and remain left behind), like a sheltered place for living (ka sukah – akin to a covered dwelling place, comparable to a place to camp out, similar to a protected home or tabernacle, with Sukah representing the name of the seventh and final Miqra’) in a vineyard (ba kerem – where grapevines are planted, cultivated, dressed, tended, and harvested), like an overnight cottage for a watchman (ka maluwnah – akin to a relatively small and somewhat temporary enclosure to shelter and provide lodging for someone who is on guard to dwell during the night) in a challenging garden filled with vehemently difficult stubble (miqshah – in an ill-treated and harsh field; from my – to ponder the consequence of qish’ah – from an unused root meaning to be hard and burdensome, and qash / qashash – in a difficult place, under harsh conditions, where crops are hard pressed, and where obstinate sticks, stiff stubble, and stubborn chaff are gathered together and collected), like an awakened encampment (ka ‘iyr – akin to a roused town or village where the inhabitants are on guard and alert; 382from ‘uwr – a population stirred up, aroused, and arisen) which is preserved by being observant (natsar – which is spared, maintained, and protected, guarded and kept safe by watching carefully and paying attention). (Yasha’yah / Isaiah 1:8)
‘Unless (luwle’ – if not for the contrasting affirmation) Yahowah (YaHoWaH) of the host of spiritual messengers (tsaba’ – regimen of heavenly envoys deployed as implements) had not spared and preserved a remnant (yathar – had not left a few and allowed them to remain as a reminder) on our behalf (la ‘any), as a few (ka ma’at – a diminished and relatively small amount of) survivors (saryd – a residual part left alive of what once was a much larger living population), then like (ka) Sodom (Sadom – Scorched & Burning, a Canaanite city on the northwestern shore of the Dead Sea), we would have been (hayah – we would have existed and be), and approaching (la) ‘Amorah (‘Amorah – Gomorrah, depressed habitation which dealt tyrannically and manipulated inappropriately to enslave), we would be likened and compared (damah – we would be thought of and considered with a similar story, ceased and silenced for others to consider).’” (Yasha’yah / Salvation is from Yahowah / Isaiah 1:9)
Yasha’yah is presenting Shabuw’ah as the time when the Standing Grain is separated from the vehemently difficult stubble. After seven years of horrific war, a gleaning will occur, preserving others. It is then that the prophet reveals that Yahowah’s mal’ak will intervene to make certain that there will be a remnant for the Red Heifer to spare. However, it appears from the text that the number may be closer to 7,000 to 70,000 rather than 700,000, and certainly not 7,000,000.
The Tsyown | the Conspicuous Signs Posted to Mark the Way have been preserved and left as a reminder throughout the Towrah and Prophets. Yahowah’s 383testimony has become our “sukah – sheltered place to camp out” in a vineyard Dowd has planted, cultivated, dressed, and tended on our behalf. Here on Earth, it is “ka maluwnah – like an overnight cottage for the observant” because we live in a harsh place filled with vehemently difficult stubble and stubborn chaff. In its midst, we have become an awakened encampment that is “natsar –preserved by being observant.” And our mission is to awaken a “yathar ka ma’at saryd – remnant, a few survivors,” so that they do not continue to devolve and then disintegrate, as was the case with Sodom and Gomorrah.
Yasha’yah | Isaiah, the most prolific and revealing of Yahowah’s naby’ | prophets, set the stage for Sukah yet again in the 4th chapter, explaining its timing and purpose.
“Then (wa) in that day (ba ha yowm ha huw’) seven (shaba’) women (‘ishah – females), belligerent and stubborn, harsh and overpowering (chazaq – hard-pressed yet unwilling to learn, seeking fortification and restoration, will demonstrate their resolve to prevail), with (ba) one (‘echad) man (‘iysh), approaching while shouting (la ‘amar), ‘We will eat (‘akal – we will consume) our bread (lechem ‘anachnuw – our food) and we will wear (wa labash – we will be dressed, clothed, and covered in) our clothes (simlah ‘anachnuw – our apparel and trappings of success, our garments and attire)!
Nevertheless (raq – underfed and gaunt, covered in sputum and spittle), let us be called (qara’ – let us be summoned, called out, and designated) by your name (shem ‘atah – your designation and reputation), with it upon us (‘al ‘anachnuw), so as to transfer and withdraw (‘asaph – to pool together and remove) our reproach and contempt (cherpah ‘anachnuw – our taunting insults and blasphemous slurs, our harmful statements and lowly status).’” (Yasha’yah / Isaiah 4:1)
384It sounds as if Jewish women will come to resent being demeaned and disparaged by the edicts of Rabbinic Judaism and will finally rebel. And while that’s understandable and long overdue, rather than turning to Yah, they will be claiming religious and political superiority and, thus, calling themselves rabbis.
There are two additional ways to picture this scene. First, in the Towrah, the 5th chapter of Bamidbar / Numbers, we discover that the cleansing waters and ash of the ‘Adamah Parah will resolve the embittered nature of Yisra’el to cleanse the Adulterous Woman. Also, Yasha’yah revealed in the 17th chapter that there would be two or three and then four or five olives left behind – too rotten to be harvested while still potentially salvageable.
All the while, Yahowah will be about His business, which will be transforming the Earth into ‘Eden…
“In this day, which is His day (ba ha yowm ha huw’), living vegetation will sprout and thrive, branching out and growing (tsemach – while the Branch will spring forth, greatly increasing every aspect of life, bringing the mission to fruition, successfully completing everything which is required to support abundant life, enabling it to branch out and grow in recognition that the tsemach is ha Mashyach Dowd), for Yahowah (Yahowah). It will be (hayah) beautiful and splendorous (la tseby – spread out in an attractive and desirable manner).
Then he will approach as a glorious manifestation (wa la kabowd – drawing near as an abundantly significant, dignified, and rewarding presence attributed a high status) along with the majestic and eminently wonderful (wa la ga’own – impressive and lofty, excellent and exalted; from ga’ah – rising up, lifted up, and growing up) fruitful offspring (pery – productive harvest of plentiful progeny) of the Land (ha ‘erets).
385The remnant of survivors (pelytah – those having been delivered as refugees who successfully escaped the conquest) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God) and Yahuwdah (wa Yahuwdah – the Beloved of Yah) will also have an attractive and shining appearance (wa la tiph’areth – will be beautifully adorned).” (Yasha’yah / Isaiah 4:2)
Our past in ‘Eden will be the same as the future during the Shabat celebration of Sukah. Yahowah’s Word remains consistent. God will be surrounded by what He perceives as beautiful.
And when beauty is analyzed, the more symmetry, the more attractive someone or something is perceived. Balance is often essential to being fair, as well as to living a productive and enjoyable life.
In this light, splendor is a manifestation of order. Ugliness is a product of disorder. The former is a product of light’s eternal nature while the latter is a reflection of the loss of order through the thermodynamics of aging in the material realm. Ugliness is brought to bear by the corruptive nature of being wrong. Beauty is the reflection of Yahowah’s perfect light.
Tsemach is used to describe a singular and important “branch” and, thus, is symbolic of Dowd | David. With the Tree of Lives splitting into twelve divisions, one being Yahuwdah, Dowd was the most vital branch – one leading to his return to restore Yisra’el.
“Then (wa) it will come to pass (hayah) that he who remains (sha’ar – he who survives, having escaped death, and is left behind, addressing the remnants of an elimination process) in Tsyown (Tsyown – among the Signs Posted Along the Way), with (wa) the remnant spared (ha yathar – the remainder, the rest who remain, those left behind) in (ba) Yaruwshalaim (Yaruwshalaim – Source from which Guidance and Teaching Regarding 386Reconciliation Flow), will be called (‘amar – will respond to and be spoken of as) ‘Set Apart (qodesh – separated, unique and different from others),’ for all who approach him (la huw’ kol) will be written and ascribed in the Book (ha kathab – will be inscribed and engraved, recorded and permanently marked in a tablet or scroll) of Lives (la ha chayym) in (ba) Yaruwshalaim | the Source from which Guidance and Teaching Regarding Reconciliation Flow (Yaruwshalaim).” (Yasha’yah / Isaiah 4:3)
With the religious and political leadership of Israel removed, along with all of those who dressed in support of them, those who remain in Yaruwshalaim will be Covenant Members who are Set Apart unto Yah. They have been spared because they acknowledged the Signs Posted to Mark the Way, which is why they find their names written in His Book of Lives.
“Whereupon meeting these conditions (‘im – because when decisions are predicated upon this), the Upright One (‘edown – the Upright Pillar of the Tent of the Witness) of Mine (‘any) shall wash away (rachats – shall cleanse, immersing in water which can be trusted so as to remove impurities and scum) the excrement and filth (tso’ah – the feces, human dung, foul organic matter, vaginal discharge, and immoral decrees) of the daughters (bath) of Tsyown (Tsyown) and (wa) by association (‘eth) purge and rinse away (duwach – be done with, casting away the rotten sickness and festering illness of) the blood (dam – the bloodstains and bloodguilt, the consequence of killing and the residue of death; from damah and damam – to be equated to those who grow dumb because they are apathetic and cease trying, are silenced and destroyed) of Yaruwshalaim (Yaruwshalaim) from her midst (min qereb hy’) by way of (ba) the Spirit (Ruwach) of Good Judgment regarding the Means to Resolve Disputes (Mishpat – the means to decide, to justly render sound 387decisions, and issue appropriate sentences; from my – to ponder shaphat – deciding wisely, executing judgment, and being discriminating while judging between right and wrong) and by (ba) the Spirit (Ruwach) of Blowing Rage (Sa’ar).” (Yasha’yah / Isaiah 4:4)
God is a proponent of righteous indignation, setting an example we would be wise to follow. Hate is a virtue when properly directed. God is rightfully angry with the religious because they have caused billions to die unnecessarily.
Any time there is a mention of Tsyown, we ought to see Dowd’s message on these signs. They are, after all, posted between his home and Yahowah’s, directing us from one to the other.
“Then (wa) Yahowah (YaHoWaH) will create, initiating something cutting edge (bara’) upon (‘al – over and with regard to) every (kol) location and dwelling place (makowm – site to live; from kuwn – to be firm, stable, established, enduring, and unchanging, prepared to provide with everything properly arranged) along the ridgeline (har) of Tsyown (Tsyown – Signs Posted Along the Way) as well as (wa) over (‘al) her Miqra’ (Miqra’ hy’ – her Invitation to be Called Out and Meet, Coming Together to be Welcomed, to Read and Recite, and to be Summoned; from qara’ – to call out, to call by name, to summon and invite, to proclaim, to read and recite, to meet, encounter, and greet) by way of a cloud (‘anan – a visible, partially translucent airborne mass of suspended visible water vapor, mist, dew, fog, ash, or dust; from ‘anan – to make something appear which can be observed) by day (yowm) along with smoke (wa ‘ashan – as well as airborne particulates formed as a result of combustion), and with (wa) a brilliant shining radiance and majestic light (nogah – enlightenment regarding what can be known and responded to, the splendor, brightness, and beautiful shining appearance of the physical presentation of light) of a flaming fire (‘esh lehabah – blazing flames) by night 388(laylah – during the darkness; from luwl – the staircase or ladder).
For indeed (ky), upon (‘al – over) all (kol) of this manifestation of power and glory (kabowd – splendor and honor, glorious presence and reward, great value and abundance) will be a sheltering canopy (chupah – a protective covering, shield, bridal chamber, pavilion, and tent for the wedding ceremony).” (Yasha’yah / Isaiah 4:5)
In the Mizmowr / Psalms, we will discover that, upon his return with Yahowah, Dowd will be as brilliant as the sun. And while his light will continue to be the brightest, he will not be alone. Every member of Yahowah’s Covenant Family who was adopted prior to His return will be transformed into light and come to exist as a seven-dimensional being. All the while, those who are part of this remnant, who accepted Yah just prior to His return, will continue to exist in three dimensions here on Earth – remaining physical and mortal beings, albeit in a perfect world.
Therefore, the area “over the ridgeline of Tsyown” will be habitable for those who have been liberated from physical restraints. They will live in the midst of the living waters and brilliant radiance of Yahowah’s majestic presence. His Family will enjoy this marvelous spectacle from the vantage point of Mowryah.
The reference to the Miqra’ey was included because Yahowah is returning on the Miqra’ of Kipurym | Reconciliations and the scene being described will be manifest during the Miqra’ of Sukah | Camping Out. A person’s willingness to observe the Miqra’ey serves as the determining factor regarding which souls will be removed and discarded and which will become part of the surviving remnant, living in the midst of the light.
Five days after His return, once He and His Son have removed all traces of religion and the religious, of politics 389and politicians, as soon as our Heavenly Father has transformed the Land back into the environment enjoyed in the Gan ‘Eden, Yahowah will celebrate Sukah, camping out with His Covenant Family for one thousand years. Here’s proof…
“Then there will be (wa hayah) Sukah | for Camping Out, a temporary sheltered dwelling (sukah – a covered canopy serving as the family home, a tent-like structure for camping, and a tabernacle) serving as a representation of something manifesting greater dimensions (la tsel – to create a shadow and to provide protection, addressing the idea of interposing something between an object and the source of light and serving as a restoring transition) by the light of day (yowm) out of (min) Choreb | the Cutting Edge and Dividing Line (choreb – the mountain of God where the Towrah was revealed and the flame burned brightly upon its summit, the cutting instrument and double-edged engraving tool).
It will be (wa la) a protected place (machaseh – an area free from danger) and a safe shelter (mistowr – concealed) from (min) the outpouring of the violent floodwaters (zerem – the pouring out of combatants flooding in) and from (wa min) the rain (matar).” (Yasha’yah / Isaiah 4:6)
During the ultimate celebration of the seventh and final Miqra’, we will Camp Out with our Heavenly Father for one thousand years. As such, we have been invited to Sukah. It is the result of the Towrah which was manifested on Choreb.
Tsel is the root of tselem, the word Yahowah used in Bare’syth 1:26-27 to reveal that ‘Adam had been made in the “image or likeness, the pattern or model,” of Himself. ‘Adam was “tselem – a lesser-dimensional representation of something greater.” Now, everyone participating in this magnificent celebration of life will exist in the image of 390God, some still in three, verging on four, dimensions, and others now as seven. Leading us toward this understanding, a shadow is a two-dimensional representation of a three-dimensional object.
Yasha’yah’s prophetic presentations are always vivid, impassioned, contextual, and educational. We are continually enriched by his brilliant testimony.
Before we return to the Towrah, and its presentation of the Miqra’ of Sukah, there are two additional prophetic portraits worth considering. The first is found in ‘Amows | Amos 9:9-12. In it, Yahowah speaks of using a filter mechanism to determine which souls are allowed to remain in Yisra’el, using the Towrah to decide who makes the final cut. Thereafter, Yahowah reestablishes the Sukah of Dowd which the religious have ransacked and misappropriated.
“Please pay attention because, by contrast (ky hineh), I will either instruct (‘anoky tsawah – I will direct) or I will shake (wa nuwa’ – or I will stagger, moving others out of the way with regard to) every one of the Gentiles (ba kol ha gowym) associated with or against (‘eth) the House of Yisra’el (beyth Yisra’el – the Home and Family of those who Engage and Endure with God), similar to (ka ‘asher – consistent with) how one moves a sieve back and forth (nuwa’ ba ha kabarah – waves and shakes a mesh screen, sifter, and filtering device) such that nothing which is troublesome will fall (wa lo’ naphal tsarowr – while nothing adversarial, vexing, or hostile, binding or oppressing, is neglected or allocated; from tsar and owr – pertaining to anything harassing or confusing) to Earth (‘erets – toward the Land).” (‘Amows / Amos 9:9)
It is imperative that God establish the means to ascertain who lives and who dies, such that Yisra’el and Shamaym are no longer corrupted by the plagues of religion, politics, and conspiracy. As always, this determination will be made based upon our acceptance of 391the Towrah and our willingness to go where Yahowah’s words lead.
“By the Choreb | the Cutting Edge and Dividing Line (ba ha chereb – by sword of the mountain of God where the Towrah was revealed and the flame burned brightly, the cutting instrument and double-edged engraving tool), every one of My People (kol ‘am ‘any) who have missed the way (chata’ – who are wrong and induced to be offensive) will die (muwth), including those who protest (ha ‘amar), ‘The implication of wrongdoing associated with our companions (ha ra’ah – the connotations pertaining to the perversions among our friends) will not be associated with us (lo’ nagash – will not be implicated against us) nor will we have to confront it (wa qadam – nor will we have to deal with it as is claimed) such that it comes around to us and exacts a price from us (ba’ad ‘anachnuw – that it comes back to us as a quid pro quo and demands retribution).’” (‘Amows / Amos 9:10)
Religious Jews, in particular, will remain entrenched and stubborn right to the bitter end, as they continue to live in denial. Believing that they will never be implicated for committing the most egregious crime in human history – changing Yahowah’s testimony and name – there will be a time for accountability. As they say: what goes around comes around, a quid pro quo. And payback couldn’t happen to a more deserving drove of asses.
With all the ways Yahowah speaks of reestablishing the Sukah of Dowd, it becomes readily obvious that it has been abused and that God is not pleased. That is not good for the rabbis, as they are prone to putting him on trial and they don’t measure up. But it is far worse news for Christians, because it was by misappropriating every promise Yahowah made to Dowd and transferring them to “Jesus” that they turned a Father and Son relationship into a religion and the Passover Lamb into a god.
392“‘During that day (ba ha yowm ha huw’), I will erect and establish (quwm – I will fulfill the promise to raise up and confirm) the Sukah | the Sheltered Dwelling for Camping Out (sukah – the covered canopy serving as the family home, the tent and tabernacle) of Dowd | David (Dowd – the Beloved) which has fallen (ha naphal – which has been neglected and redistributed and reallocated).
I will repair and restore (wa gadar – I will rebuild out of stone as a master Mason) its breaches (‘eth perets hen – whatever was broken or destroyed by the opposition) and then raise up (quwm – reestablish and confirm, fulfilling the promise) whatever is in disrepair (wa harysah huw’ – anything demolished, ruined, or brought down) and then I will rebuild it (wa banah huw’) so that it is like long ago and will endure forevermore (ka yowmym ‘owlam).’” (‘Amows / Amos 9:11)
It was during this very discussion in Shamuw’el / 2 Samuel 7, the one which led us to Yahowah, that we learned all about God’s perspective on His Sukah versus that of His Son. As a symbol of Yahowah’s priorities, it will be restored to its former glory and endure forevermore.
“‘As a result (la ma’an), all of those who are called by My name (‘asher qara’ shem ‘any ‘al hem – as a benefit of the relationship the called out who summon Me by name) will inherit (yarash – they will gain possession of) that which is associated with (‘eth) whatever remains of ‘Edowm (sha’ryth ‘Edowm – the residue of Rome and the Roman Catholic Church and thus all of Europe) in addition to the Gentile nations (wa ha gowym),’ prophetically declares (na’um) Yahowah (YaHoWaH – the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) who will make this happen (‘asah zo’th – who will engage and do this).” (‘Amows / Amos 9:12)
393Throughout Yada Yahowah, Observations, and Coming Home, we have had the opportunity to consider ‘Edowm from near and far, and each time its modern incarnation is seen as what has emerged out of Imperial Rome and Roman Catholicism. Should we be right, the nation and religion most responsible for abusing God’s people will be possessed by those they robbed.
Finally, the concept of a “temporary home and tabernacle” is conveyed in Shamuw’el / 2 Samuel 11:11, where all things Yah are brought together for our edification. ‘Owryah | Urijah was a good man.
“Then ‘Owryah (‘Owryah – Yah’s Light) said (‘amar) to Dowd (‘el Dowd – to the Beloved), ‘The Ark (ha ‘arown – the source of enlightened freewill which is associated with the Covenant), Yisra’el (Yisra’el – Individuals who Engage and Endure with God) and Yahuwdah (wa Yahuwdah – Related to Yah) dwell in (yashab ba – live within) ha Sukah | protective Shelters (ha sukah – the temporary tabernacles, homes, and enclosures)…camping out in the countryside (‘al paneh ha sadeh chanah).” (Shamuw’el / 2 Samuel 11:11)
There is a commonality between Dowd, the Ark of the Covenant, Yisra’el and Yahuwdah. We all come together on Sukah.
Spiritually, our “sheltered dwelling place” is provided by the Set-Apart Spirit – or Ruwach Qodesh. Her Garment of Light is our protection, our tabernacle, our covering and shelter. She provides us with the protection we require to camp out with Yah. It is why we are invited to “come into the presence of the feminine manifestation of God’s fiery light which purifies, enlightens, and elevates” during Yowm Kipurym. This is also why God warns those who ignore this summons that their souls will be annihilated. 394Without Her protective covering, no one could survive God’s presence – much less live in it.
The Towrah then reveals…
“During (ba – in) the first and foremost day (ha yowm ha re’shown), there is a set-apart (qodesh – separating and special) Invitation to be Called Out and Meet (Miqra’ – a welcoming summons to read and recite, to call out and pronounce the name, and to proclaim the purpose of the relationship; from my – to ponder the implications of qara’ – inviting and summoning, meeting and greeting, calling out and proclaiming, reading and reciting).” (Qara’ / Called Out / Leviticus 23:35)
By using the title Miqra’, Yahowah has explained the purpose of His annual “Chag – Festivals.” We are being invited to gather together as a family and read and recite the Word so that we, and all those within our fellowship, understand it and come to know its Author better. During these days we are afforded the opportunity to meet with Yahowah, where we are welcomed into His home.
By saying that this, and every Miqra’ is “qodesh – set apart,” Yahowah is associating these meetings with the work of the Ruwach Qodesh or Set-Apart Spirit. He is conveying the idea that we are called out of the world and set apart unto His Family by way of our Spiritual Mother.
“Anything associated with (kol) the Mala’kah’s | the Maternal Messenger’s and Spiritual Counselor’s (Mala’kah – the Heavenly Representative and service of the maternal manifestation of God; feminine of mal’ak – spiritual messenger and heavenly envoy’s) duties (‘abodah – service, expenditure of energy and effort, work, tasks, and responsibilities) you should not engage in or try to 395profit from (lo’ ‘asah – you should not attempt or accomplish).” (Qara’ / Called Out / Leviticus 23:35)
There are many things, extraordinary and marvelous things that Yahowah does for His Covenant Family, which we cannot possibly do for ourselves. Therefore, when the religious presume that their rules determine the fate of a soul, as if they play a role in making someone immortal or perfect, or control who passes through Heaven’s Door, they are displaying the very attitude which precipitated Satan’s fall.
Our role is to attend the Miqra’ey, not host them. We are invited to be part of God’s Family by accepting His conditions and are without license to forge our own way or change the Covenant. And yet, this is precisely what the religious have done.
It is the Mala’kah who passes over us, extending our lives during Pesach. It is the Mala’kah’s Garment of Light that perfects us during Matsah – which is why we are asked to meet with Her at this time. Yahowah’s Mala’kah serves as our Spiritual Mother on Bikuwrym as we are reborn spiritually and become Covenant. Likewise, the Mala’kah enriches, empowers, and enlightens Her children during Shabuw’ah so that we contribute to the Family during Taruw’ah. She is the One conveying Yahowah’s message through us in advance of Kipurym, bringing the Family back together again.
And now during Sukah, she is the campfire in our midst, the protective canopy over our heads, and the light inside which makes us appear perfect before our Father. Therefore, the message, one which Yahowah has repeated in conjunction with attending His Chag, is that we are welcome to participate so long as we do not attempt to exclude the Host or presumptuously act as if we were providing the favors.
396Reinforcing this interpretation of Mala’kah, it is instructive to know that ‘abodah means “work, labor, task, job, or duty.” It is translated as “ordinary” in English Bibles because they most always render mala’kah as “work.” However, mala’kah is based upon mal’ak, the Hebrew word for “heavenly messenger and spiritual representative.” As such, mal’ak is almost always translated as “angel” in English Bibles. Therefore, to keep from looking foolish and rendering the passage “You shall not do any work work,” or “work angel,” translators came up with: “ordinary work” and thereby missed the point God was making.
While it’s true that we should keep the Miqra’ey Qodesh | Set Apart and Special by not doing our ordinary jobs during these invitations to be called out, the spiritual message Yahowah communicated goes well beyond this. Eternal life, being perfected and adopted, enriched and empowered, then reconciled so that we can camp out together and forever, is God’s gift to us. We cannot achieve it on our own, earn it, pay for it, or replicate another version. And we shouldn’t be trying to monetarily profit from it, as religious clerics are wont to do.
To reinforce our realization that the Mala’kah is the Ruwach Qodesh in the role of Maternal Messenger and Heavenly Counselor, our Spiritual Mother, let’s continue to listen to Yahowah’s presentation of Sukah…
“For seven days (sheba’ yowm – appreciating the promise of seven and the timing of the shabat), you should consistently approach and come near (qarab – present yourself and appear, advance, drawing close to the midst of) the feminine manifestation of the fiery light (‘isheh /‘ishah – the mother who purifies, enlightens, and elevates) unto (la – on behalf of and according to) Yahowah (Yahowah – a transliteration of as directed in His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:36)
397These seven days are symbolic of entering the seventh and final millennia of our life here on Earth. Sheba’ directs our attention to the promise of the Shabat.
As we discovered during our review of Yowm Kipurym, to qarab is to “draw near, to approach and to enter into the proximity of another.” It speaks of “being present in the midst of a meeting or gathering.” In this situation, the meeting is with God, and those gathered represent His Family.
Qarab is directing us toward the Set-Apart Spirit. She is represented by ‘isheh and ‘ishah – the feminine manifestation of God’s fiery light. She stands ready during the Miqra’ey to prepare us to enter the Covenant and approach Yah. In other words, we enter God’s presence through these encounters with the Ruwach Qodesh.
There is an eighth day after the seventh because our Sukah celebration here on Earth isn’t the end but, instead, indicative of a new beginning…
“During the eighth day (ba ha yowm ha shamyny – from shemen – olive oil, a metaphor for the Spirit and shamaym – the home of the Spirit), there exists for you to approach (hayah la ‘atem – there was, is, and will always be on your behalf and concerning you (qal imperfect)) a set-apart (qodesh – a separating and special) Invitation to be Called Out and Meet (Miqra’ – a summons to a meeting, an occasion to be welcomed, a time to ponder what we should call out, read, and recite, publish and proclaim; from my – to consider the implications of qara’ – to call out and to welcome, to invite and to summon, to read and to recite, to meet and to encounter one another).
You should come at that time, present yourself and appear before (wa qarab – you should approach and draw near (hifil perfect)) the feminine representation of the fiery light who purifies, enlightens, and elevates (‘isheh – the maternal manifestation of God’s warmth and light) 398unto (la – on behalf of, according to, and to approach) 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 23:36)
The eighth day represents eternity – a new beginning that follows the Millennial Shabat of Sukah. The only way to get there is to come into the presence of our Spiritual Mother and to be enveloped in Her light.
Further, with Sukah commencing with Yah (Yowd (10) + Hey (5)), on the 15th day of the 7th month, the 8th day of this time of renewal would be the 22nd day of the month. Conveyed by Kaph | 20 and Beyth | 2, it speaks of Yahowah’s hand opening up His home to us, which He facilitated through His testimony written using His 22-letter alphabet.
With so much at stake, with an invitation to enjoy forevermore with Yahowah, God is asking us to avoid the distractions of life and to approach this meeting without dragging anything superfluous into it. We should be giving Yahowah and His Spirit our undivided attention.
“It is a time to show some discipline and restraint in meeting together with Her (‘atsarah hy’ – it is an opportunity to prepare to draw close to Her at the exclusion of outside distractions, restraining ourselves during this gathering together) such that you do not engage in or try to profit from (lo’ ‘asah – you do not attempt to accomplish) anything associated with (kol) the Mala’kah’s | the Maternal Messenger’s and Spiritual Counselor’s (Mala’kah – the Heavenly Representative and service of the maternal manifestation of God; feminine of mal’ak – spiritual messengers and heavenly envoys) duties or responsibilities (‘abodah – service, expenditure of 399energy and effort, work, and tasks).” (Qara’ / Called Out / Leviticus 23:36)
This is the first and only time Yahowah asks us to show some restraint. He clearly wants us prepared to spend quality time with Him. It is about appreciating the gravity of this opportunity and what it represents in our lives – now and forevermore.
Our responsibilities on this day, the eighth day of Sukah | Camping Out in Shelters are to: 1) attend, 2) do as God asks and approach His Spirit, 3) avoid distractions, 4) accept what She is offering, and 5) do not substitute our own efforts for what the Set-Apart Spirit alone can accomplish.
Confirmation is a good thing. And yet, as often as Yahowah has repeated His message, it’s a wonder so many corrupt it and so few comprehend it. The Festival Feast of Shelters is not only a metaphor for the Millennial Shabat, and for heaven, for camping out with God throughout eternity in His universe; it is symbolic of the role our Spiritual Mother plays in our inclusion into the Covenant Family.
Father and Son, through nepesh and ruwach, have done everything which was required for us to camp out together. We cannot add to what they have done. We cannot replicate it on our own. We should not try. And while we are invited to become beneficiaries of their gift, we aren’t to profit from it in the monetary sense.
In this regard, the concept of a paid clergy, of people who make their living being religious, is Babylonian, not from the Towrah. For example, you are free to invest in the preparation and promotion of our collective mission to reveal and share Yahowah’s Word, so that more people have access to His plan. But I am not free to use any contribution to support my lifestyle or to pay any of my personal obligations.
400As our Heavenly Father, Yahowah is the head of our household. In that light, in order for His Family to function properly, He has scheduled regular meetings which He expects us to attend.
“These Godly and specific (‘eleh) Eternal Witnesses to the Appointments (Mow’ed – designated meetings to offer continuing testimony regarding the scheduled assemblies, occurring during regularly scheduled and specific times to gather together and celebrate the agreement; from mow – this pertains to and ‘ed – the eternal and restoring witness, everlasting testimony, and enduring evidence) of Yahowah ( – the pronunciation of YaHoWaH)…” (Qara’ / Called Out / Leviticus 23:37)
Since these are Yahowah’s Mow’ed | Appointments, why do the rabbis feel at liberty to ignore some and change others? Why do they prioritize their religious obligations over Yahowah’s Invitations? Since mow’ed means “eternal witnesses to scheduled meetings to celebrate the agreement,” why do the Chosen People choose to ignore all of the testimony surrounding them?
Others are similarly culpable. Why is it that 99.9999% of Christians, those who believe they are headed to heaven, do not even bother to show up? Why do they ignore the testimony and the summons? Why do they call these “Jewish holidays” when, according to God, they are His? Worse, why do Orthodox Christians, Catholics, Protestants, and Evangelicals meet instead during the Babylonian festivals of Easter and Christmas? How does one justify or explain this?
Why do both adhere to their religion when Yahowah has been offering a relationship…
“…which, to offer the benefits of the relationship (‘asher – which to walk along the correct, albeit narrow, path to get the most out of life), you are invited to attend 401and proclaim them (qara’ ‘eth hem – you are summoned to continually meet during them and to be consistently called out through them, to actually read and to recite, to announce and explain (qal imperfect)) accordingly as (‘eth) set-apart and special (qodesh – separating and uncommon, devoted and dedicated) Miqra’ey | Invitations to be Called Out and to Meet (Miqra’ey – summons for the people to gather together for a specified purpose including reading and reciting, being welcomed and becoming known; from my – to ponder the who, what, why, when, where, and how of qara’ – being invited and summoned to be called out, to become welcomed and known, to read and recite) for the purpose of (la) approaching (qarab – drawing near and presenting oneself before) the feminine representation of the fiery light who purifies, enlightens, and elevates (‘isheh – the maternal manifestation of God’s warmth and light) according to (la – to move toward) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) to arise and ascend (‘olah – to be withdrawn, lifted up, and carried away), including (wa) a gift (minchah – a present which is offered), a sacrifice (zebach), and a pouring out (nasak) of the Word (dabar) day by day (yowm ba yowm huw’ – each day for His day).” (Qara’ / Called Out / Leviticus 23:37)
‘Asher reveals that there is a connection between the Mow’ed | Eternal Witnesses to the Appointments and the Miqra’ey | Invitations to be Called Out and to Meet. When we read the restoring testimony pertaining to the Mow’ed, we discover that the way to capitalize upon the benefits of the Beryth | Covenant relationship Yahowah intended is to read and recite His Word.
Further, in this summarizing statement, Yahowah underscored the meaning of Miqra’ey by directly associating it with qara’ | being invited to attend and 402proclaim the summons to meet to be called out and to read and to recite God’s testimony. We are reminded that we are being offered the opportunity to approach Yahowah through the ‘ishah | maternal manifestation of His light. By doing so, we ‘olah | are withdrawn, lifted up, and carried away by the Ruwach Qodesh. This is the Messiah’s gift, the sacrifice he made on our behalf, all of which is poured out upon us through the Word.
Yahowah has established a specific meeting schedule. He has conveyed the time He wants us to attend. He has encouraged us to tell others about them so that they might also benefit. He told us what to do when we arrive. He has even revealed that His Miqra’ey are a gift – something He has given to us without compensation. He has said that this gift will reconcile our relationship with Him and cause us to rise up into His presence. He has even shared that the mechanism behind this result is an atoning sacrifice made on our behalf. It is “a pouring out of the Word – which is why it is “a day for His day.” This is the day God will return to our world and camp out with us – capitalizing upon all He and Dowd have accomplished.
Since almost every English translation renders the previous passage very differently than it is cited here, consider the most prevalent alternate view. “These are the appointed times of the LORD which you shall proclaim as holy convocations, to present offerings by fire to the LORD—burnt offerings and grain offerings, sacrifices and libations, each day’s matter on its own day.” Partly wrong, and mostly an unsubstantiated stretch, this rendition misses the point.
That does not mean, however, that the Yada Yahowah translation is completely correct or that the most popular English renditions are totally wrong. The possibility exists that I have erred, and that is the reason that these amplified translations are presented as an integrated interlinear and 403include the Hebrew words Yah selected so that you have the opportunity to study them yourself.
Not only are the Mow’ed and Miqra’ey related, as are Yahowah and His ‘ishah, they are at home with the message of the Shabat…
“In addition to (min la bad – in conjunction with) the Shabats, these times of promise to celebrate the relationship (shabatoth – the seven days) with Yahowah (Yahowah – written as directed by His towrah – teaching), and as part of (wa min la bad) your involvement to the relationship (matanah ‘atem – that which you give and offer; from nathan – to give), even beyond (wa min la bad) all of (kol) your vows and promises (nadar ‘atem – your consent to engage, commitment to serve, and agreement to participate), because of (wa min la bad – out of or from) everything you have freely decided upon (kol nadabah ‘atem – all that you voluntarily agree to give), you should contribute to benefit the relationship with (‘asher nathan la – you enjoy the relationship which was offered to you by) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence).” (Qara’ / Called Out / Leviticus 23:38)
This is the only place among the Mow’ed Miqra’ey where our responsibilities are delineated along with God’s. I suspect that this is because those who have participated from the beginning are now home. The Covenant is a Family, and eternity is a very long time, so Yahowah wants us to know that, from this point forward, we will contribute to the enjoyment of the relationship. We have reached the place where we are no longer simply beneficiaries, but full-fledged participants.
Based upon this statement, we will continue to celebrate the Shabat, not as a time of rest but, instead, to prioritize the relationship. Also, it appears that God is going to expect us to honor our vows, just as He has 404honored His. In God’s home, integrity matters. The decisions and commitments we made which brought us here will be remembered. And while we will retain freewill, our overwhelming desire will be to make the relationship more enjoyable for everyone.
Shabatoth was scribed in plural in this marvelously revealing passage. Since that is uncommon, I think it was presented as shabatoth (plural) to draw our attention to the two special Shabat which accompany Sukah. These occur on the first day, as we enter Yahowah’s company for the first time, and the eighth day, when we celebrate the fact that we will be spending an eternity together. So, God wants to make absolutely certain that we are cognizant of what He expects of us.
This is the first time we have seen matanah, nadar, and nadabah in the Towrah. Matanah is based upon the verbal root, nathan. It is indicative of something we are offering and thus addresses our contribution to the relationship.
By using nadar, it is apparent that Yahowah is listening when we make a commitment to Him and do as He requested. By answering the Invitation to Sukah, we are agreeing to serve as needed and to participate as agreed.
Nadabah depicts a decision made under the auspices of freewill. In this case, it speaks of our decision to be a productive member of God’s Family.
As an interesting aside, there is nothing more liberating than making a commitment to Yahowah. It is a miracle to witness Him fashion goodness from flawed material. Rather than struggling blindly, all the lights are turned on. Rather than sputtering, we function as brilliant tools in the master craftsman’s hands.
Based upon a different interpretation of this passage, there are those who would disagree, suggesting that, in this 405statement, Yahowah is asking us to give something more to Him than just observing the Shabat, more than the sacrificial gifts designated in the Miqra’ey, more even than freewill offerings. However, the central message of the Towrah is that all God really wants is for us to get to know Him, to come to understand His instructions, and to choose to engage in a relationship with Him. He wants us to respect what He has revealed sufficiently to listen to His advice, to walk with Him, to converse with Him, to trust Him, and to rely on Him. And as a result of these things, He wants us to love Him as our Father.
God doesn’t want our sacrifices. Even when these Miqra’ey designate an offering, the beneficiary consumes everything which is nurturing and sends the inedible portions God’s way. Yahowah doesn’t need anything from us, but He does covet a relationship.
“Indeed (‘ak – surely, and as a marker of emphasis), on (ba) the fifteenth (ha chamesh ‘asar – written Yowd Hey and thus as Yah) day (yowm) of the seventh (ha shaby’iy – promised time, from shaba’ – seven) month (la ha chodesh – time of renewal), when you have harvested (ba ‘asaph ‘atem ‘eth – you have gathered in) your yield (tabuw’ah – your produce, crops, grain, and fruit, that which is valuable) of the land (ha ‘erets – realm), you should celebrate (chagag – you should revel in) the festival feast (‘eth chag) of Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) for seven (shaba’) days (yowm).
With (ba) the first and foremost day (ha yowm ha ri’shown – the initial and the beginning), there shall be a Shabatown to consider everything associated with the promise and purpose of the Shabat (Shabatown – a special Shabat celebration and observance) and on the eighth (wa ba ha yowm ha shamyny – during the time symbolizing eternity), a Shabatown (Shabatown – a time 406to consider and celebrate everything associated with the promise and purpose of the Shabat).” (Qara’ / Called Out / Leviticus 23:39)
The fifteenth day of the seventh month, as a time of renewal, will always be brightened by a full moon. It is the perfect time to camp out under a canopy of stars.
Sukah is associated with an ingathering, or harvest, because God’s children are reaped from the weeds of the world. It is a time for new and prolonged growth – free of pollution and impediments. We will be celebrating our collective contributions to the Covenant.
Sukah is the ultimate staycation with family – a time to camp out with the owner and architect of this grand estate. Checkout time will not be for another one thousand years, and even then, we are moving to a more magnificent resort beyond the stars.
To Shabatown is to observe every nuance of the seventh day, exploring its portent while celebrating its promise. We do so in recognition that it is a harbinger of the relationship God intended between Himself and His children. And since there are two Shabatowns during Sukah, the first commemorates our opportunity to be with Yahowah today, at this very moment, while the second is indicative of enjoying His company forevermore.
As our Heavenly Father continues to share, recognize that everything in the following list is symbolic. Each is of considerable value to us spiritually when we become cognizant of the root meaning of the chosen terminology.
“Then (wa) on your behalf (la ‘atem), you should accept and grasp hold of (laqach – you should at that moment receive and obtain, then acquire (qal perfect)) during the first and foremost day (ba ha yowm ha ri’shown – the initial and the beginning of this time) the fruit of the tree (pary ‘ets – the harvest of descendants 407from the tree of lives) with respect for the glorious and honored (hadar – showing partiality toward the most majestic and beautiful) open hand (kaph – the sole of the whole hand) to be erect (tamar – to be upright like a palm; from an unused root meaning to be vertical and steadfast) along with the branch (wa ‘anaph – that which provides cover) promoting growth and providing shelter (‘abowth ‘ets – a heavily foliaged interlaced canopy which is woven together) as a pledge to exchange the dried up and lifeless for an inheritance (wa nachal ‘arabah – with willow shoots in a stream serving as an affirmation of being kept safe and secure during the transition from being in a desolate place to possessing the source of life).
So, then (wa) you can delight in this, expressing your elation (samach – you can be genuinely happy and joyous) approaching the presence (la paneh – before the appearance) of Yahowah ( – the pronunciation of YaHoWaH), your God (‘elohym ‘atem), for seven days (sheba’ yowm – during this time of promise).” (Qara’ / Called Out / Leviticus 23:40)
To determine whether it is Yahowah’s preference that we gather up some twigs on the Shabat in conflict with the Towrah, or we accept the fruit of the tree of lives while grasping hold of the branch from His hand so that we might grow, exchanging that which is lifeless for an inheritance, let’s examine God’s linguistic palette. We begin with laqach, which is “to accept and grasp hold of.” Scribed in the qal perfect, it is something we should actually do while celebrating the initial Shabatown of Sukah.
Ri’shown speaks of that which is “first and foremost.” It also addresses the new beginnings associated with Sukah.
Pery, which was rendered as “the fruit,” can represent a “harvest” or a “result,” the most valuable of which are “offspring” and, thus, “descendants.” And while ‘ets | tree 408was not specified as the Tree of Lives, this is most likely the intended implication of “pery ‘ets – the tree which produces offspring.”
Hadar presents that which is “honorable and majestic, beautiful and glorious.” Its verbal root encourages us “to honor and respect, showing partiality toward,” the kaph | open hand. We are, therefore, being asked to reach up and grasp hold of the very hand of God.
Even as toddlers, when we accept a parent’s hand we can stand upright, knowing that we are not going to fall. Such is the meaning behind the verbal root of tamar which is to be as upright and steadfast as a stately date palm. This speaks of the unique nature of the Covenant, wherein we are invited to stand upright beside our Creator and walk hand in hand.
To the extent that hadar speaks of an adornment or garment which elevates one’s status, ascribing a greater value to them, making them beautiful in appearance, even majestic and glorious,” that is the point of Matsah and Kipurym in which we are invited to “come into the presence of the feminine manifestation of God’s fiery light.” It is the Set-Apart Spirit, after all, who adorns us in a Garment of Light.
The ‘anaph ‘abowth | protective branch who promotes growth is our Shepherd and Messiah, Dowd. He provided an interwoven canopy of words such that we might live with God. And even this isn’t a stick but instead, the most prolific branch growing out of the Tree of Lives.
This takes us to the final phrase: wa nachal ‘arabah. Commonly translated as “river, brook, or valley,” as a verb, nachal means “to inherit, to acquire and receive as an heir,” and thus “to possess.”
And while it is typically rendered as a “poplar or willow” in this pronouncement, based upon its actionable 409root, ‘arabah speaks of an “exchange, the pledge to swap one thing for another.” It is the feminine variation of ‘arab. And ‘arab means anything from “pleasant” to “lifeless,” “acceptable and pleasing” to “adversarial and desolate.” ‘Arab can be a “binding promise” or “the deprivation of light fading to impending darkness.” With ‘arab, there is often the “intermixing and joining together of different people and ideas,” some Covenant, the others religious.
Therefore, with nachal ‘arabah we have “a pledge to exchange the dried up and lifeless for an inheritance which is acceptable and pleasing. Nachal ‘arabah serves as an affirmation that God is offering to keep His children safe and secure during the transition from being in a desolate place to possessing the source of life.
Those are the words Yahowah selected. Now that you know what each term represents, the decision on how to proceed is up to you. You can join the rabbis by putting on your weasel hat and mourning suit and picking up a bunch of sticks, after buying them from the aforementioned rabbis, if that floats your boat. But as for me, I concur with my Father: “So, then (wa) you can delight in this, expressing your elation (samach), approaching the presence (la paneh) of Yahowah (), your God (‘elohym ‘atem).”
By the way, rabbis actually sell a collection of sticks for this very purpose. They call it the “Four Species of Sukkot.” According to the Jewish Museum: “Rabbis guarantee a high quality and kosher set of Sukkot plants which is important.” But since it’s hard to swindle the faithful with a single palm frond, myrtle bough, and willow branch, the rabbinical recipe now includes the especially ugly and rare, and very expensive, Etrog. Apart from the money derived from associating it with Sukkot (up to $1,000.00 for a quality specimen), the Etrog is hideous in appearance – serving as a perfect symbol of the religion.
410Unlike Yahowah’s symbols, the Etrog is not from Yisra’el but, instead, originates in eastern India and southern China. It was especially prominent along the riverbanks in Babylon where it was first seen by Jews weeping for Tammuz. It migrated from there into the gardens of nobility in Rome and Pompeii – which is the reason why rabbis coveted it. Even the name is of Persian and, thus, Babylonian origin.
It gets worse. According to the rabbis: “the lulav (palm frond) has taste but no smell, symbolizing those who study the [Babylonian] Torah but do not possess good deeds. The hadasass (myrtle bough) has a good smell but no taste, symbolizing those who possess good deeds but do not study [the Babylonian Talmud which is now called the] Torah. The aravah (willow branch) has neither taste nor smell, representing those who lack both [the Rabbinic Oral] Torah and good deeds. The etrog (sour and acidic, greenish-yellow, absurdly thick-rind, bumpy and wrinkled fruit filled with an excessive amount of inedible seeds) has both a good taste and a good smell, symbolizing those who have both [the religious counterfeit for the] Torah and good deeds.” Moreover, this ugly sour fruit is said to represent “the heart” of religious Jews.
Out of the idiocy of Judaism and back into the Towrah, we are reminded that God wants to be surrounded with happy people who have a positive attitude. Having fun together is the entire point – the very reason we exist. The Invitation to be Called Out and Meet with God of Shelters, therefore, foretells of a time on Earth during the Millennial Sabbath and eternity in heaven beyond, in which we will rejoice and be glad, celebrating the presence of Yahowah. It will be a very pleasurable experience, a joyous party, a time of great happiness.
“You should celebrate it, reveling in it (wa chagag ‘eth huw’), as a festival feast (chag – a party) in association with (la – in proximity to) Yahowah 411(YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) for seven days (sheba’ yowm) during the year (ba ha shanah).
It is a clearly communicated engraved prescription of what you should do to live (chuqah – it is an inscribed and appointed decree designed to allocate a share of the inheritance) eternally (‘owlam – forever, throughout all time) throughout your generations (la dowr ‘atem – in your dwelling places and sheltered tent encampments).
You should actually and consistently celebrate it (chagag ‘eth huw’ – you should genuinely and habitually revel in it as a festival feast (qal imperfect)) in the seventh month (ba ha chodesh ha shaby’iy – during the time of the promise of renewal).” (Qara’ / Called Out / Leviticus 23:41)
What a wonderful invitation. Yahowah is throwing a party in our honor to commemorate the Covenant. Moreover, He is presenting us with an engraved invitation, explaining what we should do to get the most out of the festivities. Even the parting gift is amazing because God is offering the universe to His heirs.
Yahowah’s plan for mankind is based upon six, being the number of man (who was created on the sixth day), plus one, being the number of God (who is One), equating to perfection – of man and God living together. And Sukah, as the seventh and final phase of God’s plan, represents perfection from our Heavenly Father’s perspective. Therefore, camping out together with His creation, with His children, is Yahowah’s favorite thing to do.
The prophetic fulfillment of the Invitation to be Called Out and Meet of Shelters begins at the close of the sixth millennium of human history and is enjoyed throughout the seventh. Salvation is therefore a seven-step process, played out over seven thousand years, beginning with Passover 412and ending with Shelters. Each step along the path is fulfilled at the appropriate time and on the appropriate day – all with the Son of God, the Mashyach and Zarowa’, contributing or benefiting…
The eighth day is then added because the conclusion of the Millennial Sabbath is not the end of time, our lives, or of us camping out with our Heavenly Father. Beginning on the eighth day, Yahowah will create a new universe in our presence – a perfect one in which we get to enjoy and explore forever. It is a new beginning. It is the never-ending conclusion to the greatest story ever told.
As we press deeper into Yah’s Word, we find three additional insights. First, the reason God asked us to “live in tents with Him” is to tangibly demonstrate the purpose of His plan to all future generations and households. Yahowah lived with us so that we can live with Him.
Second, perhaps only “‘ezrah – native born” Yisra’elites are being asked to live in tents. Although, when we consider the actionable root of ‘ezrah, which is “rise up, come forth, and shine,” we all may want to consider it.
Third, just as Yahowah freed Yahuwdym from the bondage of human oppression, slavery, and works-based survival in Mitsraym, He is freeing all of us from the bondage of sin and of works-based salvation schemes.
“Within (ba) the shelters (ha sukah – these tents which provide a sheltered covering and protection) you should live (yashab – you should inhabit and dwell (qal imperfect)) for seven days (shaba’ yowm).
All (kol) of the native-born (ha ‘ezrah – those who rise up, come forth, and shine) within Yisra’el (ba Yisra’el – among Individuals who Engage and Endure with God) should actually and consistently dwell (yashab – should genuinely and continually live, abiding) in the sheltered 413tents (ba ha sukah – inside of these protective homes and coverings) (Qara’ 23:42) so that (la ma’an – for the intent, purpose, and reason that) your future generations (dowr ‘atem – your families and descendants within those tent encampments) will know (yada’ – will be aware of and understand, be acquainted with and make known) that, indeed (ky – emphasizing this point), I lived (yashab – I inhabited and dwelled (hifil perfect)) within a covered shelter (ba ha sukah – in a tent and tabernacle, a temporary home to enclose and provide protection) with the Children of Yisra’el (‘eth ben Yisra’el) when I, Myself, brought (ba yatsa’ ‘any – when I removed and withdrew, leading) them out (‘eth hem min) of the land (‘erets – of the realm and country) of the Crucibles of Religious and Political Oppression (Mitsraym – of the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty, where the people were confined, restricted, and persecuted; plural of matsowr – to be treated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and constrained by an adversary, besieged and assaulted, as if in a concentration camp by those showing great hostility).
I am (‘any) Yahowah (Yahowah – written as directed by His towrah – teaching), your God (‘elohym ‘atem).” (Qara’ / Called Out / Leviticus 23:43)
According to Yahowah, the reason we Sukah is to remember that He lived in a Sukah among His people. God camped out with us so that we could live with Him. And during that process, Yahowah yatsa’ | liberated His children from mitsraym | religious and political oppression. He will repeat this process when He returns, albeit this time He will be removing the mitsraym and babel from His people.
The Children of Yisra’el were to be living examples, witnesses to God’s Familial Covenant. From Moseh to Mal’aky, they served as the implements of Yah’s 414revelation. Through His prophets, we were introduced to the God His people no longer remember.
Yahowah’s messenger concludes God’s presentation of the Mow’ed Miqra’ey with…
“So, then (wa) Moseh (Mosheh – the One who Draws Out) declared the Word (dabar) regarding (‘eth) Yahowah’s ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) Eternal Witnesses to the Appointments (Mow’ed – the continuing testimony regarding the scheduled meetings, occurring during regularly scheduled and specific times to gather together and celebrate the agreement; from mow – this pertains to and ‘ed – eternal witness, everlasting and restoring testimony) to (‘el) the children of Yisra’el (beny Yisra’el – the Offspring of those who Engage and Endure with God).” (Qara’ / Called Out / Leviticus 23:44)
Moseh did what Yahowah asked him to do. We are encouraged to do the same: come to know the Word and then share it with others.
Mow’ed is as ripe with meaning as is Miqra’. These seven days over seven months serve as “Eternal and Restoring Witnesses” to the realization that Yahowah wants “to Meet with us” and “celebrate the relationship” He intended.
In particular, the primary purpose of the Mow’ed of Sukah is to bring us back to the Garden of ‘Eden, to a joyous relationship with our Heavenly Father. The Festival Feast of Shelters is designed to reveal the purpose of creation and to divulge the nature of the relationship our Heavenly Father wants to share with His children. It is the culmination of the six preceding Invitations to be Called Out and Meet. During these seven days, we return to the Gan ‘Eden | the Protective Enclosure of Great Joy with our 415Father at our side. And during the eighth, we celebrate the very thought of exploring the universe as if we owned it.
If you are a native Yisra’elite, pitch your tent. If you are an adopted Yahuwdym, cuddle up next to your Heavenly Father and enjoy the protection and support of your Spiritual Mother. Keep the appointment. Come to understand and appreciate the symbolism inherent in this day. Read and recite the Word. Share the plan. Have fun with God.
God’s Towrah presentation of the seventh Mow’ed began…
“Yahowah (YaHoWaH) spoke (dabar) to (‘el) Moseh (Mosheh) to say (la ‘amar), (Qara’ 23:33) ‘Converse (dabar) with (‘el) the Children (beny) of Yisra’el (Yisra’el), to say (la ‘amar), “On the fifteenth day (ba ha chamesh ‘asar yowm) of the seventh (la ha shabyi’y) month (la ha chodesh) is the Festival Feast (ha zeh chag) of Shelters (ha Sukah) for seven (sheba’) days (yowmym) to be near (la) Yahowah (YaHoWaH). (Qara’ 23:34)
During (ba) the first and foremost day (ha yowm ha re’shown), there is a set-apart (qodesh) Invitation to be Called Out and Meet, a welcoming summons to read and announce the name, as well as to proclaim the purpose of the relationship (Miqra’).
Anything associated with (kol) the Mala’kah’s | the Maternal Messenger’s and Spiritual Counselor’s (Mala’kah) duties, Her energy and effort (‘abodah), you should not engage in or try to profit from (lo’ ‘asah). (Qara’ 23:35)
For seven days (sheba’ yowm), you should consistently approach and come near (qarab) the feminine manifestation of the fiery light who purifies, enlightens, and elevates (‘isheh) unto (la) Yahowah (Yahowah).
416During the eighth day (ba ha yowm ha shamyny), there exists for you to approach (hayah la ‘atem) a set-apart (qodesh) Invitation to be Called Out and Meet (Miqra’).
You should come at that time, present yourself and appear before (qarab) the feminine representation of the fiery light who enlightens and elevates (‘isheh) unto (la) Yahowah (Yahowah).
It is a time to show some discipline and restraint in meeting together with Her (‘atsarah hy’) such that you do not attempt to accomplish or profit monetarily from (lo’ ‘asah) anything associated with (kol) the Mala’kah’s | the Maternal Messenger’s and Spiritual Counselor’s (Mala’kah) duties or responsibilities (‘abodah). (Qara’ 23:36)
These Godly and specific (‘eleh) Eternal Witnesses to the Appointments (Mow’ed) of Yahowah (YaHoWaH) which, to offer the benefits of the relationship (‘asher), you are invited to attend and proclaim them (qara’ ‘eth hem) as (‘eth) set-apart and special (qodesh) Miqra’ey | Invitations to be Called Out and to Meet (Miqra’ey) for the purpose of (la) approaching (qarab) the feminine representation of the fiery light who enlightens and elevates (‘isheh) unto (la) Yahowah (YaHoWaH) to arise and ascend, be withdrawn, lifted up, and carried away (‘olah), including (wa) a gift (minchah), a sacrifice (zebach), and a pouring out (nasak) of the Word (dabar) day by day (yowm ba yowm huw’). (Qara’ 23:37)
In addition to (min la bad) the Shabats, these times of promise to celebrate the relationship (shabatoth) with Yahowah (Yahowah), and as part of (wa min la bad) your involvement to the relationship (matanah ‘atem), even beyond (wa min la bad) all of (kol) your vows and promises to participate (nadar ‘atem), because of (wa min la bad) everything you have freely decided upon (kol 417nadabah ‘atem), you should contribute to benefit the relationship with (‘asher nathan la) Yahowah (Yahowah). (Qara’ 23:38)
Without exception (‘ak), on (ba) the fifteenth (ha chamesh ‘asar) day (yowm) of the seventh month, this promised time of renewal (ha shaby’iy la ha chodesh), when you have gathered in (ba ‘asaph ‘atem ‘eth) that which is valuable to you (tabuw’ah) from the material realm (ha ‘erets), you should celebrate and revel in (chagag) the festival feast (‘eth chag) of Yahowah (YaHoWaH) for seven (shaba’) days (yowm).
With (ba) the first and foremost day (ha yowm ha ri’shown), there shall be a Shabatown to consider everything associated with the promise and purpose of the Shabat (Shabatown) and on the eighth, representing eternity (wa ba ha yowm ha shamyny), a Shabatown (Shabatown). (Qara’ 23:39)
Then (wa) on your behalf (la ‘atem), you should accept and grasp hold of (laqach) during the first and foremost day (ba ha yowm ha ri’shown) the fruit of the Tree of Lives (pary ‘ets) with respect shown toward the glorious and honored (hadar) open hand (kaph) to be erect (tamar) along with the branch (wa ‘anaph), promoting growth and providing shelter in an interwoven canopy (‘abowth ‘ets) as a pledge to exchange the dried up and lifeless for an inheritance while serving as an affirmation of being kept safe and secure during the transition from being in a desolate place to possessing the source of life (wa nachal ‘arabah).
So, then (wa) you can delight in this, expressing your elation (samach), approaching the presence (la paneh) of Yahowah (YaHoWaH), your God (‘elohym ‘atem), for seven days during this time of promise (sheba’ yowm). (Qara’ 23:40)
418You should celebrate it, reveling in it (wa chagag ‘eth huw’), as a festival feast (chag) in association with (la) Yahowah (YaHoWaH) for seven days (sheba’ yowm) during the year (ba ha shanah). It is a clearly communicated engraved prescription of what you should do to live (chuqah) eternally (‘owlam) throughout your generations (la dowr ‘atem). You should actually and consistently celebrate it (chagag ‘eth huw’) in the seventh month (ba ha chodesh ha shaby’iy). (Qara’ 23:41)
Within (ba) these shelters which offer protection (ha sukah), you should live (yashab) for seven days (shaba’ yowm).
All (kol) of the native-born, those who rise up, come forth, and shine (ha ‘ezrah), within Yisra’el, among Individuals who Engage and Endure with God (ba Yisra’el), should actually and consistently dwell (yashab) in the sheltered tents (ba ha sukah) (Qara’ 23:42) so that (la ma’an) your future generations, your families and descendants within those tent encampments (dowr ‘atem), will know and understand (yada’) that, indeed (ky), I lived (yashab) within a covered shelter (ba ha sukah) with the Children of Yisra’el (‘eth ben Yisra’el) when I, Myself, brought (ba yatsa’ ‘any) them out (‘eth hem min) of the land (‘erets) of the Crucibles of Religious and Political Oppression (Mitsraym).
I am (‘any) Yahowah (Yahowah), your God (‘elohym ‘atem). (Qara’ 23:43)
So, then (wa) Moseh, the One who Draws Out (Mosheh), declared the Word (dabar) regarding (‘eth) Yahowah’s (YaHoWaH) Mow’ed | Eternal and Restoring Witnesses to the Appointments (Mow’ed) to (‘el) the Children of Yisra’el so that they might Engage 419and Endure with God (beny Yisra’el).” (Qara’ / Called Out / Leviticus 23:44)
It is the invitation of our lifetimes.
