Zekeniam Y’sra’al

( teacher of Y’sra’al)

Sherut haRitztzuy (the ministry of reconciliation)

by whom we have now received the ( Atonement)

Reconciliation of the Dvar HaRitztzuy Let this day be a day of reconciliation and regeneration

[“EHYEH ASHER EHYEH”]

( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).

I AM

Father and son are one

My Memorial for generation after generation.”

Shemot 3:13-16 This is MY NAME for ever,

Yâ-hwuah, Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob [Jacob], has sent me to you. This is my name forever, and this is my

memorial for generation to generation." and I appeared to Abraham, to Yitzchak, andto Ya’aqob as hashadday [the almighty]. and my name, Ya-

hwuah, was not well known (famous) to them.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav (Written Torah)

Who hath ears to hear, let him hear?

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

(in His Name)

[Yah -hoo-Wah]

is the Name of the Creator.

(Yâhuwshúa`) is His Son

[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"

means Set-apart, Pure.

(Qodesh) also means "Set-apart"

Ruwach (Spirit) is the Ibry (Hebrew) name for His "Presence", pictured as the

Counselor, Helper, and Advocate, the One Who "proceeds from the Father"

Tehillim 27:5

For in the day of trouble He will keep me secretly in His booth. In the

covering of His Tent He will hide me. On a Rock He raises me up.

is for you too!

Scripture speaks of a secret place where we can simply go, be alone, be

protected, pray, and hear from Yahuahshua. Knowing there is such a place is a

matter of faith. Going back time and again, that's a matter of building a

relationship. You need not have an advanced degree in any subject, need not

have memorized Scripture from beginning to end, but instead be aware the

Yâ-hwuah of Y’sra’al has a place for each Jew and Gentile who will open their

minds and hearts to Him.

Mt 6:5-8

When you pray, you shall not be as the role-fakers, for they love to stand

and pray in the synagogues and in the corners of the streets, that they may be

seen by men. Most certainly, I tell you, they have received their reward. But

you, when you pray, enter into your inner chamber, and having shut your

door, pray to your Father Who is in secret, and your Father Who sees in

secret shall reward you openly. In praying, don’t use vain repetitions, as the

Gentiles do; for they think that they shall be heard for their much speaking.

Therefore don’t be like them, don't you see that your Father knows what

things you need before you ask Him.

The truth in reality is visited in this secret place AND must be shared by those

who will live or else ... they will perish ... in darkness.

It is written

Lu 11:33

“No one, when he has lit a Lamp, puts it in a cellar or under a basket, but on

a stand, that those who come in may see the Light.

Tehillim. 119:105

Your Word is a Lamp to my feet, and a Light (aur) for my path.

The lamp of the body is the eye. Therefore when your eye is good, your

whole body is also full of Light; but when it is evil, your body also is full of

darkness. Therefore see whether the light that is in you isn’t darkness. If

therefore your whole body is full of Light, having no part dark, it shall be

wholly full of Light, as when the Lamp with its bright shining gives you

Light.”

The menorah is the only symbol created by Yâhuwshúa`

With this in mind, heart soul and strength let us study together in the

Ruwach

And now brothers and sisters

Come out of the secret place bearing light!

who see it from afar. The Secret Place, here, shines a bit of light so many can

see from afar. The topics we have chosen are addressed to Jew and Gentile

together. We do this because that is what the Bible does. This opens the

window to make more sense of what Scripture tells us!

In the secret place is plain language, something simple to read. This is a mere

starting place for deeper consideration.

http://www.slideshare.net/keiYAH/the-scriptual-calandar-2014

“And Chanówkh walked with Ya-hwuah, and he was not; for Ya-hwuah took

him.”

1 The word of blessing with which Chanówkh blessed the righteous elect who

shall live in the day of the trouble, when all the wicked and irreverent will be

rejected, whereas the righteous shall be delivered.

To date scholars have not been able to determine how to properly

intercalate this calendar. Of necessity, since we as believers have to know

when to keep the Feast Days using the True Calendar of the Scriptures, we

also must be able to intercalate this calendar.

The solar year consists of approximately 365 1/4 days per year. The beginning

of the solar year also starts at the spring or Vernal Equinox on about March

21. In scientific terms this is 0 degrees or 360 degrees. Since the length of the

solar year is not evenly divisible by a whole number of days it is difficult to

have a solar calendar line up with the solar year.

The Gregorian calendar which most of us use, has 365 days. But to keep the

calendar in line with the solar year the 1/4 day must be accounted for. To

take care of this loss of 1/4 days per year, the Gregorian Calendar is

intercalated every 4 years during which time 4 x 1/4 days = 1 day was lost.

Therefore, every four years we have a leap year of 366 days and that extra day

is added on February 29.

(With the True Biblical Calendar a year consists of 360 days + 4 intercalary

days to give 364 days per year. So 1 1/4 days is lost each year. Therefore, every

5 or 6 years this calendar is intercalated by one week.

This method is very simple and the calendar becomes self-correcting. The

calendar gets its starting point when the Spring Equinox is on the 4th Day of

the Week Yahrushalom Time between Tuesday sunset to Wednesday sunset.

As 5 or 6 years pass, the Spring Equinox again is on the 4th Day of the Week.

This is when the calendar is intercalated by one week. This keeps the calendar

always within approximately one week from the Spring Equinox.

It is critical to keep the calendar synchronized with the Spring Equinox

because the Feast Days along with the calendar are directly linked to the

agricultural year which is in turn directly linked to the solar year.

For centuries the Y’sra’alites had marked time according to a solar calendar

drawn up by the priestly caste but regarded as divinely inspired. The calendar

emulated the pattern set by Ya-hwuah when He created the world in six days

and rested on the seventh. The number seven would become a mystic

measure of Jewish time. The Y’sra’alites adopted a seven-day week, apparently

the first people in the world to do so, and they too rested on the seventh day.

Every seventh year was designated a shmita 1 year when the earth itself rested

and lay fallow. Each cycle of seven times seven years, 49 years in all, would be

followed by a jubilee year, a new beginning when indentured servants were

freed and leased land reverted to its original owners.

1 Shmita year is

Jubilee year 120,

The sabbath year (shmita Hebrew: שמיטה‎, literally "release") also called the

sabbatical year or sheviit (Hebrew: שביעית‎, literally "seventh") is the seventh

year of the seven-year agricultural cycle mandated by the Torah for the Land

of Y’sra’al,[1]

There is a seven-year cycle and a related fifty-year cycle in the Hebraic

Calendar. The Shmita Year, the Sabbatical Year, is each seventh year, and the

Yovel, the Jubilee Year, is each fiftieth year.

The Shmita Year, the seventh year, is analogous to the seventh day, the

Shabbat, in that it is a "year of rest" for the Land. No planting or harvesting

may be done that year; the population has to rely on the produce of the sixth

year for three years, including the eighth, because no planting is permitted in

the seventh, which the L-rd promises to supply with abundance

WaYiqra (and He Called) 25:20

If you said, “What shall we eat the seventh year? Behold, we shall not sow, nor

gather in our increase;”

Ya-hwuah anticipates the logical questions. This is not a question of doubt,

but of information and request. We need the pressure that pushes us to

depend on Him, but this does not mean we are allowed the luxury of worry.

It is the cue to ask Him to provide and be confident that He will.

Yaaqov 4:2

Ye covet, but do not possess; so ye murder and are envious, yet ye are not

able to obtain; ye wage war and battle, but ye do not possess due to the fact

that you do not ask Him!

WaYiqra (and He Called) 25:21

Then I will command My blessing on you in the sixth year, and it shall bring

forth fruit for the three years.

The sixth year's crop is greater than ever. This is another test, like the Manna

on the sixth day. Ya-hwuah places us in situations from which there is no

logical way out so that we will give him an open door to show what He can

do for those who trust Him enough to obey. We have heard firsthand reports

of how He fulfilled this promise in the Land today as people deliberately

return to His patterns. As the law of aerodynamics can override the law of

gravity without canceling it, when we follow Yâ-hwuah’s order and align with

His way of escape, we can have a foretaste of the release from the curse (the

sweat of the brow) and freedom from the oppression of the "elemental

Ruakh’s of the world".

Col. 2:8ff

Look out, lest there shall be anyone who makes a prey of you through

“Yehuwthíy” sophistry and empty deceit according to the traditions of the

sons of ’Âthâ´m, according to the constituents of the world, and not

according to the Anointed! Because bodily within Him is permanently

housed all the contents of the Mightiness. Also ye are fully filled by Him,

Who is the Head of every chief and authority, By Whom ye were also

circumcised with the circumcision not made by hand: by the divestment of

the body of sin, the flesh, by the circumcision of the Anointed, And having

been buried His within the immersion, and by which also ye were roused

together with Him through your trusting of the energy of the mighty One

Who raised Him from among the dead.

WaYiqra (and He Called) 25:22

You shall sow the eighth year, and eat of the fruits, the old store; until the

ninth year, until its fruits come in, you shall eat the old store.

We cannot start eating of the new crop until after Passover.

(23:14)

Eating of “new fruit” at the wrong time symbolizes doing things our own

way rather than the ancient way He established. Our ancestors looked to

pagan temples for something new; neither are we permitted to substitute His

rules with a new morality that says that what it takes to please Ya-hwuah is to

avoid smoking, drinking any alcohol, or “cussing”. These add to Yâ-hwuah’s

word, and usually go hand in hand with leaving behind the rules He actually

did make. When He brings us His “something new” at the right time, it is

much better than anything we could think of.

The time between the Exodus from Egypt to Moshe’s meeting with Ya-

hwuah on Mount Sinai would be remembered as seven weeks. Joshua would

lead the Y’sra’alites across the Jordan in a jubilee year.

The priestly calendar an exceptional mathematical construct that reflected a

presumed cosmic order revealed to Chanówkh (Enoch, an intriguing biblical

figure central to the priestly narrative but shunted aside by the Teachers.

The Scriptures does not elaborate on this, but the Apocrypha does. Several

versions of the Book of Chanówkh preserved by the church have been found

in different languages. (Several scrolls of Chanówkh turned up in Qumran as

well, in Aramaic.) They describe Chanówkh being brought up to heaven and

granted immortality along with a two-way ticket. At Yâ-hwuah’s direction,

he is taught by Messengers to read, write and calculate numbers – the first

human given this knowledge. He then returns to earth to share with

humankind what he has learned, including the solar calendar.

THE MOST tangible earthly manifestation of the solar calendar was the

priestly work roster on the Temple Mount. Twenty-four priestly families, the

same number as the number of hours in a day, took weekly turns attending

to animal sacrifices and other Temple rituals. Like army reservists today,

members of one of these families would go up to the Mount on Sunday

morning and officiate until relieved by the next family a week later. These

priestly “watches” gave a time frame to the life of the entire community,

From the time the Temple was built by Solomon in the 10th century BCE,

the High Priest was chosen from a family line descended from the priest

Zadok, who had carried the Ark of Ya-hwuah in David’s time and anointed

David’s son, Solomon, as king.

The Feast Days of Ya-hwuah or as it is written in

WaYiqra 23:1

Ya-hwuah spoke to Moshah, saying,

WaYiqra 23:2 “Speak to the children of Ysra'al, and tell them, ‘The set feasts of Ya-

hwuah, which you shall proclaim to be Set-apart convocations, .

If the all we had of the Torah was this chapter, we would have enough

to be able to draw near to Ya-hwuah. Appointed times:

(Hebrew word which means fixed, set or appointed times)

That is, appointments He has with all of Y’sra’al. The term means agreed-upon times. Ya-hwuah has fixed the times for

these, for they are His, though He allows us and even requires us to participate in them.

And we must show up at the right time—not the most convenient day nearest to them—or we will not find Him there. But if we call one

another together at the right time, we can come with the expectation

that the Director will be there to meet us, because He made the appointments. The term “appointed” is even used of becoming

engaged for marriage. This is exactly what Ya-hwuah intends for us, and He gave us many occasions to rehearse for the wedding. Today,

without the Temple, we can only do rehearsals for the Rehearsals, yet they bring us one step closer in our training. No one can do a

rehearsal on his own; he can only practice. But as we do show up for the rehearsal and gather in unity, with our whole selves turned over to

Him, we are indeed rehearsing for the Kingdom.

WaYiqra 23:3 “‘Six days shall work be done: but on the seventh day is a Sabbath of

solemn rest, a Set-apart convocation; you shall do no manner of work. It is a Sabbath to Ya-hwuah in all your dwellings. ....

The first appointed time when Ya-hwuah allows us to meet Him is the Sabbath, and we could therefore deduce that it is the most important; in any case it is the most frequent. The most basic of His appointed seasons is this seven-day cycle. : An Aramaic Targum

interprets this as, “ .” Though it may be better to do it poorly than not at all, the Sabbath cannot be properly celebrated unless we are gathered. We cannot carry out its full

symbolism when alone. We can only prove we are brothers if we gather when the community is gathered. Work: i.e., remunerative or which meets earthly needs. The best way to avoid it is to put our full focus on serving one another by remaining assembled. If thoughts of

personal gain start knocking, find someone to serve! In all your dwellings: or, wherever you live. This is not an excuse to stay home, because the word also means “places of sitting”, which includes the

gathered assembly. This is what begins to define us as Y’sra’al. For Ya-hwuah: It belongs to Him, so do not accuse someone of ruining

“your Sabbath”. The Sabbath was made for man, not man for the Sabbath

Mk. 2:27,

And He said to them:

“The Shabbâ´th was made for the sake of ’Âthâ´m , not ’Âthâ´m for the sake of the Shabbâ´th;

because everything created after man was created with man in mind, and he is responsible to tend it on Yâ-hwuah’s behalf. It is a gift, but it must be used in the proper way. We can only experience it if we do it the way Ya-hwuah prescribes. If we are faithful to do so, He will come

sit among us.

The gift of the Sabbath is an opening in the law of time, where doors are commanded open (Yahuahshua being the door-between us

humankind and our maker) Read right to left

The yud is the sperm of Ya-hwuah, who came into his tent and drew back the curtain to the tent of his father)

How simply the Word of Ya-hwuah when he opens our eyes

WE ARE NOT FAITHFUL AS ITS KEEPER IF WE SIMPLY DISMISS IT AS

USELESS OR REPLACE IT WITH SOMETHING OF OUR OWN MAKING!

WaYiqra 23:4 “‘These are the set feasts of Ya-hwuah, even Set-apart Convocations,

which you shall proclaim in their appointed season.

We cannot stop with the Sabbath, or we are just another

denomination, rehearsing but having nothing scheduled to practice for.

If we announce them to others, we are not likely to forget to keep them ourselves. The Hasidic masters say that each of them is a tool for

“calling forth” a gift of Raukhually nutrition, for specific things are especially accessible as we arrive at these junctures each year: embedded

in Passover is the gift of freedom. The Torah can be especially understood at Shavuoth is a time when the Kingdom is the special

focus, and repentance is most available at Yom Kippur.

WaYiqra 23:5 In the first month, on the fourteenth day of the month in the

evening, is Yâ-hwuah’s Passover.

Passover: specifically not the day or the meal, but the slaughtering of a particular lamb. Between: from a root word meaning "discernibly

distinct". Evenings: Most literally the term means "mixtures" or "transitions"--i.e., so "between the evenings" means the time after

there is a noticeable difference marking the fact that day is waning and the time there is a noticeable transition from dusk to darkness, so the

lamb is slaughtered around sundown, at the end of the fourteenth.

Shemoth 12:14-15 This day (Passover) shall be a memorial, and you shall guard it as a feast to Ya-hwuah; throughout your generations you shall guard it as a feast

by an ordinance forever. Seven days you shall eat unleavened bread; even the first day you shall put away leaven out of your houses, for

whosoever eats leavened bread from the first day until the seventh day that soul shall be cut off from Ysra'al. …

Festival: the word means “moving in a circle”. Generations is from a word for “gyration”. As the gyration of a top keeps it upright when

spinning, or a ceiling fan must be balanced to spin properly, remembrance of the feast of unleavened bread keeps our “circle” in

balance. Staying in season connects us to other generations. Perpetually: not “until it is replaced by a feast to Ishtar (Easter)”. Note

that we are not just commanded to not eat leaven, but to actually eat unleavened bread. This way we will not even be hungry for the

leavened. Eating no bread at all is not an option, for bread is symbolic of community. (1 Cor. 10:17) Gen. 1:27 says Adam, before Chavvah was separated out from him, was created male and female. The root

meanings of these words, though, are “marked (or striped) and pierced”, which was true for Yahshua (Zkh. 12:10 ) and is particular true of matzah; thus, it is in many ways a picture of him. Finding leaven in

one’s home after the feast begins, as often takes place, is not a cause for being cut off, but keeping any in the house is forbidden because this

removes any temptation to partake of leaven. This is a precedent built right into the Torah for the practice of building fences around

commands that make it more difficult to accidentally disobey them. In this season leaven is a picture of the selfishness that so easily

permeates our lives and will get us cut off from the neighbors we are to love as ourselves.

Shemoth 12: 18-19

In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty first day (the end to the 20th day) of the month at evening. Seven days shall there be no leaven found in your houses, for whoever eats that which is leavened, that soul shall be cut off from the congregation of Ysra'al, whether he

be a foreigner, or one who is born in the land.

Cut off from the congregation: exposed to any and every outside threat, where there are no guarantees of safety. When we violate the

commands, we have holes in our spiritual armor. Psalm 73:21 says that when one’s heart is grieved, he becomes like a beast. “Grieved” is

literally “sour”, the root word in Hebrew for “leavened bread”. This season is one for dealing with the selfishness in ourselves before it

become full-grown into sin. (Yaaqov/James 1:15)

Yehezqel 45:21

In the first month, in the fourteenth day of the month, you shall have the Pesach, a feast of seven days; unleavened bread shall be eaten.

WaYiqra 23:6 On the fifteenth day of the same month is the feast of unleavened

bread to Ya-hwuah. Seven days you shall eat unleavened bread.

This week begins with the Passover seder as the 14th moves into the 15th, the full moon, a symbol of Ysra’al at its zenith of reflecting Ya-hwuah. (The way to write the number”15” in Hebrew spells “Yah”.) You shall eat: a positive command which is just as important as the

command not to eat anything leavened. In fact, this time He does not even mention the part about eating no leaven, as in Shemot 12. It is little help to refrain from evil influences if we do not also partake of

what is unleavened. (Compare Mat. 12:43-45.) One of the reasons we eat no leaven during this time is because we are “between the mixings” (v. 5): We used to be mixed with Egypt or whatever modern equivalent held us captive to its agendas. Now we have disengaged from that, but we are on the way to being mixed into a new “loaf of bread” that is the picture of the Kingdom. So we need a time of heightened awareness of

which we are allowing ourselves to be mixed with, and to do that we must draw back from the picture of what permeates. In this season leaven is a picture of sin, especially pride, which makes us appear as

more than we really are, because the puffing up of the bread adds no nutritional value. Any other time, leaven is a picture of the Kingdom

(which is also intended to permeate every aspect of our lives, v. 17; Mat. 13:33); that is the mixing we want to be part of.

WaYiqra 23:7

In the first day you shall have a Set-apart convocation. You shall do no regular work.

Work of service: This is a combination of the two different Hebrew words for work, so it makes us pause and examine what is meant. It is essentially “service for pay”. The type of work done by the Levites in the Temple on all the holy days is described the same way (1 Chron.

23:28), because what Y’sra’al brings to Ya-hwuah is their pay. Here it refers to labor that serves anything other than Ya-hwuah and His community—and that includes not serving self. (Ezk. 33:30-31;

Yochanan 6:27) On Passover we are permitted to act like the priesthood in that we deal with the blood of the lamb ourselves, but

never for pay. Any other time we are overstepping our rights to deal with the blood. This time it teaches us, so the “pay” is in the doing.

WaYiqra 23:8 But you shall offer an offering made by fire to Ya-hwuah seven days. In the seventh day is a Set-apart convocation: you shall do no regular

work.’”

According to Shemot 12:16, the only permissible labor on the high days of the festivals (other than the Sabbath and Yom haKippurim) is

that which has to do with the preparation of food.

WaYiqra 23:9 YaHuWaH spoke to Moshah, saying,

WaYiqra 23:10

“Speak to the children of Ysra'al, and tell them, ‘When you have come into the Land which I give to you, and shall reap its the harvest, then

you shall bring the sheaf of the first fruits of your harvest to the priest:

Reaped its harvest: literally, "cut off its cutting-off". The work of an evangelist (Eph. 4) is to sever the grain from the field (which Yâhuwshúa` says represents the world)--the first of a series of

procedures involved in making bread (something Ya-hwuah can use) out of many grains of wheat. Omer: the dry equivalent of about two liters; more precisely the measure of the final processed results of one

sheaf of grain. According to the Mishnah, 16 pounds of harvested grain, after being fully processed, produce five pounds of sifted flour. This

reminds us of Gideon's sifting down his army at Yâ-hwuah’s command--and becoming a formidable barley loaf! An omer was

deemed by Ya-hwuah to be the appropriate measure of “manna” that an average person could eat in one day. (Ex. 16:16-18) So it symbolizes one person, and is thus a picture of bringing oneself to be turned over to Ya-hwuah for the process of becoming useful to His community.

WaYiqra 23:11

and he shall wave the sheaf before Ya-hwuah, to be accepted for you. On the next day after the Sabbath the priest shall wave it. [This is the first day of the week after the Sabbath that falls during the Feast of

ULB]

Sabbath: the next weekly Sabbath that falls after the Passover, according to the Tzadduqim (Sadducees). The P'rushim (Pharisees)

interpreted it as the "high Sabbath", the first day of the Feast of Unleavened Bread. But in that case it would be the Hebrew term

“Shabbaton”. Nonetheless, the rabbinical reckoning has followed the Pharisaical.

WaYiqra 23:12

On the day when you wave the sheaf, you shall offer a male lamb without blemish a year old for a burnt offering to Ya-hwuah

. At any other time, a bread offering is supplemental to the offering of

an animal, or the substitute for an animal or bird if one is extremely poor. (e.g., Lev. 5:11; 6:13; Num. 15:4) Here, however, the bread is

primary and the lamb is supplementary. Since this First fruits of the Barley Harvest falls on the same day that Yâhuwshúa` was resurrected (compare I Cor. 15:20), it reminds us that the reason that Lamb was

offered was for the sake of the one bread (1 Cor. 10:17)—the community of unified Y’sra’al, not the other way around. The lamb is

not fully prepared to be offered until the bread is completely ready; it is the only thing that can make Yâhuwshúa’’s offering effective.

WaYiqra 23:13

The meal offering with it shall be two tenth parts of an efah of fine flour mingled with oil, an offering made by fire to Ya-hwuah for a pleasant aroma; and the drink offering with it shall be of wine, the

fourth part of a hin.

WaYiqra 23:14 You shall eat neither bread, nor roasted grain, nor fresh grain, until this same day, until you have brought the offering of your Aluahiym. This is a statute forever throughout your generations in all your dwellings.

I.e., eat nothing from the new harvest until the first fruits are offered.

Grain may not be eaten in any form until He has been brought His portion. And we should not use for our own benefit any form of

increase we receive (whether in finances, skills, honor, knowledge, or strength) until we have recognized Ya-hwuah for it and acknowledged

our responsibility to use it for His community. This very day: or "selfsame" day, but the word used literally means "bones", which

reminds us of Y’hezq’el/ Ezekiel's vision of dry bones coming back together again. This is the day on which we commence the counting of the measure--the time of a Body, also called "one bread", growing into a mature person. Yâhuwshúa` is called the First fruits (same as Firstborn in Hebrew) of the resurrection, and this was the "very day"

his "flesh and bones" rose from the dead. The Body--to be gathered in from the lost sheep scattered throughout the world in many "dwelling-

places"--could not be born until the Head was:

WaYiqra 23:15 “‘You shall count from the next day after the Sabbath [first day of the week], from the day that you brought the sheaf of the wave offering;

seven Sabbaths shall be completed

WaYiqra: 23:16 even to the next day after the seventh Sabbath you shall number fifty

days; and you shall offer a new meal offering to Ya-hwuah.

Passover is the barley harvest; Shavuot ("weeks" or simply “sevens”) is the wheat harvest, so whenever barley is mentioned in Scripture, it falls during this season. Fresh: or new, i.e., from the new harvest. This time it is not barley, but wheat, which is much more refinable than barley, which remains more coarse no matter how it is sifted. These fifty days are a time to transform us into more refined, so we can more easily be

mingled into a unified “loaf” for Ya-hwuah to enjoy:

WaYiqra 23:17

You shall bring out of your habitations two loaves of bread for a wave offering made of two tenth parts of an efah of fine flour. They shall be

baked with yeast, for first fruits to Ya-hwuah

.Wheat flour was more costly than the barley more commonly used in ancient times. By tradition, the two tablets of stone (were brought

down from Mt. Sinai on this very day of Shavuoth. They correspond with these two loaves, one representing the kingdom of Yahuwdah, to

whom he came first, and the other, the "lost sheep of the House of Y’sra’al", the "other flock", who were scattered among all nations. Fine:

In Second-Temple times it was sifted 13 times. Leavened: this is why they had to be a wave offering; no leaven can be offered on the altar.

Leaven is often a picture of sin. Yâhuwshúa`, who was sinless, was offered first. But here, it depicts the complete permeation of the

Kingdom in our lives so that we come to full maturity as His unified household. (Mat. 13:33) So remove the old leaven (1 Cor. 5:7)—so the

right kind of leaven can have its full effect.

WaYiqra 23:18 You shall present with the bread seven lambs without blemish a year old, one young bull, and two rams. They shall be a burnt offering to

Ya-hwuah, with their meal offering, and their drink offerings, even an offering made by fire, of a sweet aroma to Ya-hwuah.

It does not say to burn them up, though that is what was literally done,

but rather to bring near those who ascend to Ya-hwuah; thus it can also refer to the people who are brought back into the Land as the dry

bones, since a person who immigrates to Y’sra’al is indeed called an "ascender". Each slaughter has its bread offering, coinciding with what

we are to become--"one bread and one body"—to supplement Yâhuwshúa`'s blood that was shed.

WaYiqra 23:19

You shall offer one male goat for a sin offering, and two male lambs a year old for a slaughter of peace offerings.

WaYiqra 23:20

The priest shall wave them with the bread of the first fruits for a wave offering before Ya-hwuah, with the two lambs. They shall be Set-apart

to Ya-hwuah for the priest.

For the priest: Who but Yâhuwshúa` is called our great high priest? And as the prince in his Kingdom, he will indeed offer the sacrifices on

the festivals. (Y’hezq’el 45:7-22)

WaYiqra 23:21 You shall make proclamation on the same day: there shall be a Set-

apart convocation to you; you shall do no regular work. This is a statute forever in all your dwellings throughout your generations.

WaYiqra 23:22 “ ‘When you reap the harvest of your land, you shall not wholly reap

into the corners of your field, neither shall you gather the gleanings of your harvest: you shall leave them for the poor, and for the foreigner. I

am Ya-hwuah your Aluahiym.’”

Ruth, a "type" of the Northern Kingdom's return through our kinsman-redeemer, benefitted from this law; a way was made for her to survive, though Naomi had lost the link to her inheritance. But Boaz did more than he was required to. How large is a corner? It depends how generous one is. If this law is followed, the poor are truly cared for, and those who pass through the Land see that, in contrast to and to make amends for the evil report the ten spies gave, this Land does not devour its inhabitants, but provides bread without price and no

one lacks. He wants His Land to be honored. The Land belongs to Ya-hwuah, and the more we leave, the more it takes care of the stranger, widow, or orphan. How great do you want Yâ-hwuah’s reputation to

be?

WaYiqra 23:23 Ya-hwuah spoke to Moshah, saying,

23:24

“Speak to the children of Ysra'al, saying, ‘In the seventh month, on the first day of the month [a new moon], shall be a solemn rest to you, a

memorial of blowing of shofars, a Set-apart convocation.

Seventh month: This day is often called Rosh ha Shanah (the head of the year), but only on the civil calendar; Ya-hwuah changed Aviv to

the first month for the Xacred festival calendar. The biblical name for this day is the Feast of Trumpets, or the Day of the Awakening Blast.

This puts the focus on the heavenly rather than the earthly. Reminder: a warning that the Day of Judgment is about to come after only nine more days. Awakening blast: or shout, ear-splitting acclamation. This

day has long been associated with the resurrection of the dead in Jewish tradition. One of its events is called the "last trump”, so the time the

dead will be raised is likely to actually be on this day one year. It is the only festival that falls on a new moon, which is never fully predictable,

because it commences only when the new moon is actually sighted. Thus it is called the "hidden day". One way of describing it was "no man knows the hour or the day", so when Yâhuwshúa` said this his

hearers would immediately know which festival he was talking about. But if one is watching for the signs (as with watching the moon), he can estimate fairly closely when it will appear. It is also the day of the

coronation of our King. (Tehillim 98:6)

WaYiqra 23:25 You shall do no regular work; and you shall offer an offering made by

fire to Ya-hwuah.’”

Work of service: even the normal Temple ceremonies which continued every Sabbath and on the other festivals; on this day, the focus is

completely on blowing the trumpets and this one offering. The fire correlates with our works being tested “by fire” so they will survive on

the great Day of Judgment:

WaYiqra 23:26 Ya-hwuah spoke to Moshah, saying,

WaYiqra 23:27

“However on the tenth day of this seventh month is Yom Kippur: it shall be a Set-apart convocation to you, and you shall afflict yourselves;

and you shall offer an offering made by fire to Ya-hwuah.

convocation: also a "calling together" (convocation). Be occupied with what motivates you: often translated "afflict your souls", which is taken

to mean a complete fast (e.g., Yesh./Isa. 58:3). It can read "suppress your appetites", but the main point is to drop everything and force yourself to think about where your priorities lie, where you have

wronged others, and what needs to be done to fix them, so that you may enter into the fullness of joy intended for the next festival that follows hard on its heels. A whole day is allotted in which we can

concentrate on this, having no other responsibilities. “What motivates you” or “where your appetites are” (nephésh, our life-force or “soul”) is also described in Torah as where we are to set Yâ-hwuah’s words and what we are to guard so that we do not forget what He has done. So it

is more a mental exercise. Fasting is never commanded as such, but this tradition stemmed from not requiring anyone to work for

someone else, even to prepare meals, just like on the Sabbath, only even more intensely, so that one’s full focus can be given to soul-

searching and bringing closure where we still have something against our brothers or sisters, so that we can enjoy the feast together with no ill will getting in the way. In the original Hebrew text, there were no vowel points, and the word for "fire offering" is spelled exactly like "woman" or "wife", so on the deeper level it tells us that when we

suppress our own appetites, we can bring Ya-hwuah a bride, because when we get our eyes off ourselves, we can become one body. (See

note on v. 30.) This comes at the end of the day, but first Yâhuwshúa` tells us to get things right with our brothers. (Matt. 5:24) Jewish

tradition says Ya-hwuah will not forgive us on this day if the humans who have suffered because of our sins have not already forgiven us.

WaYiqra 23:28 You shall do no manner of work in that same day; for it is Yom

Kippur, to make atonement for you before Ya-hwuah your Aluahiym.

In the sanctuary, some rituals are carried out that symbolize a covering (or sealing-over) being made for times we have treated set-apart things

as ordinary or common. It is a national event about a covering on Y’sra’al as a whole. The focus shifted to personal practices after there

ceased to be a cohesive structure to the nation, especially in exile. But the traditional fasting itself never appears in Torah. Fasting is usually a practice associated with calamity, whether trying to keep it at bay or

mourning over it, and that does not fit the flow of the days the precede and succeed this one. Yeshayahu 58 even calls into questions whether

we should fast at all; at the very least, we should not make some people work so that others can fast, looking down on the rest. It is meant to

be a day to learn to share our resources with the needy. Our focus should not be on the details of what not to do (especially when it

causes great argument), but on the reason we cease: so there are no distractions that take our thoughts away from what must be

accomplished if we are to be refreshed (the root meaning of nefesh), having laid the old problems to rest so that we can make a fresh start. This is a day when no one is to have anything else to worry about so

that nothing stands in the way of dealing with things we have not had leisure all year to think about because of having other fires to put out—or things we have avoided confronting. What a rare gift! It should not be something we dread, but something we welcome!

WaYiqra 23:29

For whoever it is who shall not deny himself in that same day; shall be cut off from his people.

Person: or soul, individual. Occupied: often rendered “humbled”. On this day it is especially honorable to confess our sins, to establish the fact that it is always honorable to do so, for the thoughtfulness put

into this day is meant to carry over into the rest of the year. It chiefly means “get busy”, pushing yourself to do the hard things; repentance

can only be proven by our actions. It means subjugating your emotions and desires, so that you will continue to be considerate of others and prevent the need to repent of the same sins again. The “soul” or “self” we are to “suppress” is part of a whole; the covering offered on this day is not just about the individual. Cut off: not

necessarily put to death, but if someone does not participate, he no longer shares in the common memories the rest of us have. He no

longer has the connection that these shared experiences bring, and is effectively isolated and “lives alone”. So we must judge ourselves so we

will not need to be judged. Most religions speak of a Day of Judgment, but Torah alone allows us such a new beginning every year.

WaYiqra 23:30

Whoever it is who does any manner of work in that same day, that person I will destroy from among his people.

This particular day: On this day alone is it possible for willful sins to be forgiven, and on this day alone does the high priest forge a covering in the holiest place for the entire community as a whole unit. Doors are opened on this day in the heavenlies to give us the power to overcome our sins, but if we do not calculate the appointed day according to His

sign in the New Moon, we will miss them. Such a person is like the one who comes to the wedding feast without the proper garment and is cast into the "outer darkness", away from where all the joy is. (Matt. 22:13) If we have not repented by now, additional efforts will be futile, and we must “lie in the bed we have made”--or rest in the fact that our sins are

covered.

WaYiqra 23:31 You shall do no manner of work: it is a statute forever throughout

your generations in all your dwellings

WaYiqra 23:32 It shall be a Sabbath of solemn rest for you, and you shall deny

yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Sabbath.”

This is the only festival actually called a "Sabbath". (Passover is not, thus

precluding the Pharisaical interpretation as in verse 11.) The ninth: the

evening of the ninth actually begins the 10th of the month, since, as we see

in the creation account, the day begins at evening, in darkness, just as we

begin our lives in the dark womb, and the Day of Ya-hwuah will begin with

wrath and great terror on the earth. Days overlap in Hebraic thought, so if we

do not begin as it is still the ninth, we will miss the beginning of the actual

Day. The number 10 symbolizes a complete congregation, so on the 10th we

should be putting our own selves away, thus enabling our joy to be made

complete.

WaYiqra 23:33 Ya-hwuah spoke to Moshah, saying

Also: this passage is linked to the one before it. One reason we strive to purify our souls on Yom Kippur is to be ready for Sukkoth, which is

called "the season of our joy".

WaYiqra, 23:34 “Speak to the children of Ysra'al, and say, ‘On the fifteenth day of this

seventh month is the feast of booths for seven days to Ya-hwuah.

WaYiqra 23:35 On the first day shall be a Set-apart convocation: you shall do no

regular work.

WaYiqra 23:36 Seven days you shall offer an offering made by fire to Ya-hwuah. On the eighth day shall be a Set-apart convocation to you; and you shall offer an offering made by fire to YaHuWaH. It is a solemn assembly;

you shall do no regular work.

Affectionate farewell: continuation, extension, detaining for an extra day, or closing encore. Now called the "Eighth Conclusion" [Sh'mini

Atzeret], this day is a separate festival added onto Sukkoth, since technically it only has seven days. It is sometimes also called "Rejoicing in the Torah". This is the day on which Yâhuwshúa` called out loudly in the temple that if anyone was thirsty for living water (a symbol of

the Torah as applied through its Raukh, not just the letter), they should come to him and drink. (Yochanan/John 7). Holy rehearsal: an

ingathering of the flock, because "atzeret" also means to assemble and enclose, as in an embrace or in a sheepfold. It suggests retaining what

has been accomplished during the seven days—a prophecy of the world to come after the Kingdom. One could work during the intermediate days, but how can one be part of bringing the offering in Yerushalayim on those days if he is somewhere else? We learn most if we assemble

for the whole week.

WaYiqra 23:37 “‘These are the appointed feasts of Ya-hwuah, which you shall proclaim to be Set-apart convocations, to offer an offering made by fire to Ya-hwuah, a burnt offering, and a meal offering, a slaughter, and drink

offerings, each on its own day;

Proclaim: or summon the people for.

WaYiqra 23:38 Besides the Sabbaths of Ya-hwuah, and besides your gifts, and besides all your vows, and besides all your freewill offerings, which you give to

Ya-hwuah.

In Egypt, altars were behind closed doors and no one but their priests knew about them. In Goshen, the first slaughter was one we all ate

from, not just the priests. All we have left by which to remember these offerings is the community table, which Yâhuwshúa`, the Qumran community, and much later the Rabbis, all correlate with the altar,

because even before there was an altar (which did not come about until after the Passover), Ya-hwuah gathered us to eat together. What we

did before we had an altar is what we can do whenever none is accessible to us. Even after the actual altar is restored, the community table is like it because only certain kinds of animals can be on it. So do not eat, especially of the Sabbath meal, without remembering the altar and Yâ-hwuah’s bringing us out from Egypt. What He loves to “eat” is

our dwelling together in unity.

WaYiqra 23:39 “‘So on the fifteenth day of the seventh month, when you have

gathered in the fruits of the land, you shall keep the feast of Ya-hwuah seven days: on the first day shall be a solemn rest, and on the eighth

day shall be a solemn rest.

WaYiqra 23:40 You shall take on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and

you shall rejoice before Ya-hwuah your Aluahiym seven days.

Fruit of majestic trees: traditionally, the citron (better known by its Aramaic name, etrog), which looks like a large, bright lemon. Interwoven foliage: traditionally, the one that best meets this

requirement is the myrtle (Hadassah). The palm’s component is a lulav, and traditionally these four are held together and waved in four

directions, symbolizing the reuniting of the community that constitutes the image of Aluahiym from the north, south, east, and

west. Long willow branches were also gathered in a valley west of Yahrushalom called Motzah ("the source"), and carried in a swishing

motion all the way to the temple, where they circled the altar of burnt offerings seven times (on the seventh day as Y’hoshua had done at

Y’rikho) and then built a sukkah [booth or hut] out of them over the top of the altar.

WaYiqra 23:41 You shall keep it a feast to Ya-hwuah seven days in the year: it is a

statute forever throughout your generations; you shall keep it in the seventh month.

Dancing in a circle: the wave offering itself may have been a gracefully-choreographed dance. Revolving around His cycles of creation, starting with the Sabbath, keeps us ascending on the spiral staircase that leads us

closer to Him. He reiterates that we are to do so in the seventh month, because as soon as the Northern Kingdom separated from Yahuwdah, Yarav’am moved it to the eighth. If you participate in Constantine’s “changing of the times and laws”—worshipping on

Sunday instead of the Sabbath, celebrating the moveable “Easter” rather than the fixed Passover, etc.--, you are doing no better.

WaYiqra 23:42

You shall dwell in booths seven days. All who are native-born in Ysra'al shall dwell in booths,

Live: literally, "sit", not necessarily sleep, though this is traditional. Temporary dwellings: Heb., Sukkoth. Live: literally, „sit", not necessarily sleep. It is being in them during the days, not the nights that counts. Home-born: literally,

"springing up from the native soil".

Deuteronomy 16:14

tells us that this includes slaves born in the household. In another sense, it could refer to those who are of Y’sra’alite stock, though not born in the Land, who "spring up" from among the nations unexpectedly as they are

doing in these last days. Sukkoth is one festival that will certainly be celebrated in the Kingdom and all nations will be required to send

representatives to Yerushalayim for it. (Zkh. 14:16-19).

WaYiqra 23:43 that your generations may know that I made the children of Ysra'al to dwell in booths, when I brought them out of the land of Mitsrayim. I

am Ya-hwuah your Aluahiym.’”

Ya-hwuah Himself is said to dwell in a "sukkah of darkness and thick clouds" (Ps. 18:11), so the sukkah was present in the Tent of

Appointment. Living in the sukkah is training for living in His presence as the community of His people. As we see in Gen. 33:17, a sukkah is a place for livestock, and He sees us as His flocks following

one shepherd, which is what His tent is all about.

WaYiqra 23:44 Moshah declared to the children of Ysra'al the appointed feasts of Ya-

hwuah.

Debarim 5:22 These Words Ya-hwuah spoke to all your assembly on the mountain out of the midst of the fire, of the cloud, and of the thick darkness,

with a great Voice: and . He wrote on two tables of stone, and gave them to me.

Moadi

(Hebrew word which means fixed, set or appointed times) of Ya-huah are:

Sabbath the weekly Sabbath on the 7th Day of the Week from Friday sunset

to Saturday sunset.

Passover –

on the 14th Day of the 1st Month from Tuesday sunset to Wednesday sunset. The Messiah observed the Passover with his disciples on Tuesday night after sunset; later was taken by the mob led by Judas Iscariot; and

on Wednesday at 12Noon he was crucified and died at 3PM.

Feast of Unleavened Bread

from the 15th Day of the 1st Month to the 21st Day of the 1st Month, starting Wednesday sunset and ending a week later at Wednesday sunset. In the middle of the Feast of Unleavened Bread is the Sheaf

Offering of the Barley on the 18thDay of the 1stMonth and marks the beginning of the Barley Harvest.

Feast of Weeks (Pentecost)

50 days from the time of the Sheaf Offering of Barley (the barley was offered on the 18th Day of the 1stMonth the 1st Day of the Week). Then 7 Sabbaths (7 Sabbaths x7 days = 49 days) had to be complete, "even unto the morrow after the 7thSabbath shall you number 50 days". So Pentecost was on the 7th Day of the 3rd Month on the 1st Day of the

Week Sunday but actually started on Saturday night the night before at sunset. The name Pentecost derives its origin from the Greek word

"Pente" which means 50. Pentecost celebrates the end of the Wheat Harvest. The Holy Raukh was poured out on the Day of Pentecost. The Wheat Harvest also represents the end of this system and the return of

the Messiah (Matt. 13:18-30; Matt. 14:36-43).

Feast of Trumpets –

on the 1st Day of the 7th Month. In the Hebrew it is called Yom Taruah or Day of Great (earth shattering) Noise. The scriptures indicate

that this is the day on which the Messiah will return the second time.

Day of Atonement

on the 10th Day of the 7th Month. In the Hebrew it is called Yom Kippur or Day of Pitch (tar) in the sense of wiping out either our sins

or our names from the Book of Life. It is also a Day of Judgement.

Feast of Tabernacles (or Booths)

from the 15th Day to the 21st Day of the 7th Month.

This is the Harvest Feast that marks the end of the agricultural year.

the Last Great Day

The 22nd Day of the 7th Month is the Last Great Day, a High Sabbath

that signifies a transition from the completion of the old agricultural year to the beginning of a new one. The Messiah in John 7:37-39 talks about those who believe in him, out of their belly shall flow rivers of living water. In Ezekiel 47:1-12 we are told that living water shall flow from the sanctuary into the dead sea and the dead sea shall be healed.

This I believe will happen in the last year of the 6000 years from Adam when the Messiah has established his Kingdom on this earth and ushers

in the 1000 year Millennium of his reign.

Debarim 5:22

These Words Ya-hwuah spoke to all your assembly on the mountain out of the midst of the fire, of the cloud, and of the thick darkness,

with a great Voice: and He added no more. He wrote on two tables of stone, and gave them to me.

In His Name

Blessed be, in His name

'Ya-hwuah be with you.' and they answered him, 'Ya-hwuah bless you.' "

Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they heard that Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah,

[thou] Ben David. An Yâhuwshúa` stood still, and called them, and said, what will ye that I shall do unto you they say unto Him, Yâ-hwuah, that our eyes may be opened. So Yâhuwshúa` had compassion [on them], and touched

their eyes: and immediately their eyes received sight, and they followed him.

His servant and yours shalowm in Righteousness

by the GRACE of Yâ-hwuah

keiYAH nätzräya

Remember me and pray for me that Yâ-hwuah will be gracious unto me and

be merciful unto my sins which I have sinned against him. Peace be to them

that read and that hear these things and to their servants:

Amein and Amein

Freely ye have received, freely give

A rule necessary, and of great extent. A servant in the Gospel Vineyard,

though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the Ruwach (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Ruwach HaQodesh, of which he is not the master, but the dispenser. He who preaches to get a living, or make a fortune, is guilty of the

most infamous sacrilege