- Messiah’s Ascension and His rule at the Present Time
- The ten days of Multiplied Grace correspond to the ten days of Judgment
- Exemption from going through the Time of Testing (Yamim Noraim)
- Discerning the Sounds of the Shofar
- Called together for Study and Fellowship
- Prepared for Service
- Sent out according to the Creator’s Sovereign Will
- Everything done decently and in Good Military Order
- Blessed be the King of the Universe
- Each set contains the following
- Each of these sets contains
Messiah’s Ascension and His rule at the Present Time:
The day of the restoration of Israel is the day when Messiah returns as the Conquering Messiah Ben David (Yom Kippur, on the day of the 1st Jubilee). The origin of the (earliest) resurrection appearances definitely occurred exactly on the day of HaBikkurim. HaBikkurim occurs on the first day (יום ראשון-yom rishon) of the week that immediately follows Pesach. The Day of Firstfruits (יום הביכורים-Yom HaBikkurim) marks the first day of the barley harvest. The firstfruits of the barley harvest is offered up to our heavenly Father on this day. The barley offering speaks of “humility” (anavah-עֲנָוָה). Specifically, the barley offering is a witness to the Humble Man. The Man Yeshua was more humble than Moses or any man that has lived (or ever will live) on the face of the earth.
וְהָאִישׁ יֵשׁוּעַ עָנָ֣יו מְאֹד מִכֹּל הָֽאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָֽה.פ
Now this man Yeshua was exceedingly humble, modest, meek (lowly, selfless) more than any person [who has ever lived] on the face of the earth.
In holy love the Messiah offered Himself up as a sacrifice to deliver us from evil and to reconcile us to our Father Adonai. He died in our place as a sacrifice for our sins and rose again from the earth as the means by which we might receive the gift of eternal life. Messiah is the New Man (Ben Ha’adam). He is like the planting of the seed (singular) that dies in the ground sufficient to yield multiplied new life (seeds plural). Messiah is our humble, barley, firstfruits wave offering to Adonai. Firstfuits is the day we begin counting the Omer (עֹמֶר) that leads us after fifty days to Shavuot (חַג הַשָׁבוּעוֹת-the Feast of Weeks).
From the harvest of Humility we progress to the harvest of Glorification.
Shavuot is a celebration of the Golden Grain. It is a celebration of the beginning of the glorious wheat harvest. It is important to note at this narrative juncture that the new life of the Messiah begins in humility and ends in glory. The wheat therefore prophetically speaks of glorification. It testifies to the Glorified Messiah who after forty days—from His resurrection—ascended into heaven and is now at the right hand of HaGedullah Bamaron (הַגְּדֻלָּה בַּמְרוֹמִים-The Majesty on High).
The new life of the Messiah begins in humility and ends in glory!
It is in this ascended state that the Messiah sent the gift of the Father down from the heavenly Mount Zion to the Jerusalem that is here on earth. This descending of the gift of the Father, the gift of the Spirit of Grace (רוּחַ הַחֶסֶד), occurred on the ‘fiftieth’ day (on the Jubilee number of fifty; i.e. symbolizing an event of multiplied Grace) from Messiah’s resurrection from the dead (1, 2, 3, 4, 5, 6, 7, 8). Therefore, Ten days after Messiah ascended far above all the heavens to sit as our Advocate (מֵלִיץ) at the right hand of the heavenly Father, the gift of the Holy Spirit was given to Israel (cf. “Messiah in Shavuot“).
The ten days of Multiplied Grace correspond to the ten days of Judgment:
Our (spring) ten day period of preparation for Shavuot, therefore, corresponds to our (fall) preparation for Yom Kippur; our ten day period of Yamim Noraim (Days of Awe). The two festivals of Yom Kippur and Shavuot are the culmination of our hope for both cleansing of sin and purification (atonement), and our being filled with the Spirit of the Living G-d (רוּחַ אֱלֹהִים חַיִּים-Ruach Elohim Chayim). Our observance of Yamim Noraim occurs in the fall from Yom Teruah to Yom Kippur (Tishri 1-10). This is the time when Adonai sits on His throne as HaShofet (The Judge) and with His holy ones reviews the books to see if you and I merit our names being written in the Book of Life. The forty day period that immediately precedes Messiah’s ascension into heaven also corresponds to this special time of vindication or judgment (Selichot, Elul 1-Tishri 10). This is so because there is a forty day period of time where we return to Adonai (do Teshuvah, practice repentance) that prepares us for the Day of Final Judgment on Yom Kippur. Similarly, there is a forty day period of time that prepares us for the Ascension of Messiah. On the fortieth day after Messiah’s resurrection from the dead, the Messiah ascended into heaven.
After the ascension of the Messiah our Tzaddik into heaven Adonai Avinu made Him our advocate.
Once the Messiah sat down to the right hand of Avinu Shebashamayim He was able to formally request that we (Israel) receive the gift of the Ruach Ha-Kodesh ka’sher dibber (the Holy Spirit of Promise). Our Righteous Father in heaven approved this request so that Ten days after Messiah’s ascension into heaven the Gift of the Father was given to a remnant of Israel on Shavuot. This is when Israel received the gift of eternal life. For to receive the permanent Indwelling Presence of the Spirit of Holiness is to receive—-eternal life. This gift of Avinu Shebashamayim has been available to all Israel for almost two millennia. All that is required is to do Teshuvah, believe in the Divine Redemption, and ask for the gift of the Indwelling Presence of the Spirit of Holiness. Then our Father in heaven weill hear and see our faith and give to us His gift of eternal life to as many of us as believe. We are asking Avinu Shebashamayim to give us His gift of the Indwelling Presence of the Spirit of the Holy One. This is a request that the Spirit of Holiness return to us so that He might once again permanently live in the Temple of our hearts and bodies (our spiritual and physical being); as He once did at the beginning of our human race, in the age of our innocence that existed before our mother and father Adam unknowingly transgressed (ishah) and deliberately, knowingly sinned (ish) against Adonai Eloheinu.
Exemption from going through the Time of Testing (Yamim Noraim):
Those Yehudim (Jews) who have done Teshuvah (returned to Adonai in repentance) before the beginning of the Ten days of Yamim Noraim (time of judgment) will already by their reverent preparation be deemed righteous on the day that the judgment begins (on the first day of the month of Tishri/Tishrei, meaning “beginnings”). These faithful Jews need not fear the time of testing. These righteous ones will not go through the time of testing during Yamim Noraim. We shall be exempt from going through the Ten Day judgment period of Yamim Noraim. For our righteousness (that comes to us by faith in Adonai) will have already been tested and proven by the first day of Tishri. This crediting of righteousness by our faith in Adonai and our vindication before the Seven Intermediate Days of Yamim Noraim even begin prophetically speaks of the time just prior to the beginning of the Great Tribulation. It will be for these prepared Yehudim as if the time of the Ten days was only a time for us to rejoice in Adonai’s favor. It will be for us as if we had completely *passed over all of the intermediate time of Yamim Noraim (Tishri 3-9) and Yom Kippur (Tishri 10) and we were instantly transported into the most joyous season of all—-the Joy of Sukkot.
*Therefore, we strongly encourage you to carefully study the Hebrew narrative of Nehemiah 8: 9-12 & 8:13-18 (cf. this document chapter 16). This prophetic narrative starts at Tishri 1, goes to Tishri 2 (וּבַיּ֣וֹם הַשֵּׁנִ֡י) and then immediately skips all the way to Tishri 15-21 (Sukkot) and Tishri 22 (Shemini Atzeret). In chapter eight there is no reference whatsoever to the Seven Intermediate Days of (Tishri 3-9) or even to the most holy day of our Jewish calendar, the Tenth day of Yamim Noraim, Yom Kippur (Tishri 10). As we study this mystery (סוֹד) progression of events in 8:9-18 of the account of Nechemyah Ben Chakalyah (נְחֶמְיָ֖ה בֶּן־חֲכַלְיָ֑ה) we see four main events.
.לכן לנחם זה את זה עם הדברים האלה
Therefore, (it is imperative that we) comfort one another with these words.
I. The four main prophetic events in the “comfort” (נְחֶמְיָ֖ה) and consolation (נָחַם) of this section of the Word of Adonai are:
הִנֵּה זֹאת אָנוּ אוֹמְרִים לָכֶם עַל־פִּי דְּבַר הָאָדוֹן: אֲנַחְנוּ הַחַיִּים אֲשֶׁר נִשָּׁאֵר עַד בּוֹא הָאָדוֹן לֹא נַקְדִּים אֶת הַמֵּתִים, שֶׁכֵּן הָאָדוֹן עַצְמוֹ יֵרֵד מִן הַשָּׁמַיִם בִּקְרִיאָה שֶׁל פְּקֻדָּה, בְּקוֹל שַׂר הַמַּלְאָכִים וּבְשׁוֹפַר אֱלֹהִים, וְהַמֵּתִים הַשַּׁיָּכִים לַמָּשִׁיחַ יָקוּמוּ רִאשׁוֹנָה. אַחֲרֵי כֵן אֲנַחְנוּ הַנִּשְׁאָרִים בַּחַיִּים נִלָּקַח יַחַד אִתָּם בַּעֲנָנִים לִפְגֹּשׁ אֶת הָאָדוֹן בָּאֲוִיר, וְכָךְ נִהְיֶה תָּמִיד עִם הָאָדוֹן.פ
 For this we say to you by the Word of Adonai, that we who are alive and remain until the coming of the Lord (Ha-Mashiach), will not precede those who have fallen asleep.  For the Lord (Ha-Mashiach) Himself will descend from heaven with a Shout (Command), with the voice of the archangel and with the Shofar Elohim, and the dead in M’shiach (Adonai) will rise first.  Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord (HaAdon) in the air, and so we [who hear, understand, and obey] shall  always be with the Lord (HaAdon, M’shiach Adonai).
II. The four main prophetic events in the “comfort” (נְחֶמְיָ֖ה) and consolation (נָחַם) of this section of the Word of Adonai are:
Event #1. The discovery of the Torah and our people hearing, understanding, and obeying the Word of Adonai (דְּבַר־יְהוָ֑ה)
Event #2. The command for our people to celebrate Sukkot: “Go out to the hills, and bring olive branches and wild olive branches myrtle branches, palm branches and branches of other leafy trees, to make booths.”
Event #3. The people did hear, understand and obey the Word of Adonai: “So the people went out and brought them and made booths for themselves, each on his roof, and in their courts and in the courts of the house of G-d, and in the square at the Water Gate and in the square at the Gate of Ephraim (“Doubly Fruitful“).
Event #4. After the people who had returned from captivity celebrated the festival of Sukkot for seven days—it was a time of great rejoicing like there had not ever been, before or since—they (we) then entered into the time of the eighth day; the day of extended assembly (שמיני עצרת-Shemini Atzeret) beyond the seventh day; which is the day when we shall always be with our Messiah, the Lord and our Father Adonai (הוָ֖ה אָבִ֣ינוּ).
וַיַּֽעֲשׂוּ כָֽל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכֹּות וַיֵּשְׁבוּ בַסֻּכֹּות כִּי לֹֽא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיֹּום הַהוּא וַתְּהִי שִׂמְחָה גְּדֹולָה מְאֹֽד׃ וַיִּקְרָא בְּסֵפֶר תֹּורַת הָאֱלֹהִים יֹום בְּיֹום מִן־הַיֹּום הָֽרִאשֹׁון עַד הַיֹּום הָאַחֲרֹון וַיַּֽעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיֹּום הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּֽט׃
“The entire assembly of those who had returned from the captivity made booths and lived in the booths. The sons of Israel had indeed not done so from the days of Yeshua (יֵשׁוּעַ) Ben Nun (בִּן־נוּן-“Son of Increase”) to that day. And there was great rejoicing. He [Ezra, the Helper] read from the book of the Torah of G-d (תֹּורַת הָאֱלֹהִים-Torat Ha-Elohim) daily, from the first day to the last day (Tishri 15-21). And they celebrated the feast seven days, and on the *eighth day (Tishri 22) there was a solemn assembly according to the ordinance.”
*The eighth day represents a time that follows our perfection and completion. It is a time of extended celebration. What follows is eternal life (1, 2, 3, 4). Between the seventh day and the eighth day we will break down our temporary shelters (mortal) and move into our permanent dwelling places (immortal).
Therefore, the mystery (סוֹד-sod) of this narrative of Nechemyah (נְחֶמְיָ֖ה-The Comforter of Adonai) and Ezra (עֶזְרָא֙-The Helper) reveals to us that in the near future—a new generation of Israel—shall rediscover and accurately interpret the meanings of the Torah of Adonai; in this case there will be a “remnant” of Israel who will be exempt from the requirement to go through the entire Ten days of testing of Yamam Noraim; nor will these Yehudim even be required to observe the fast of Yom Kippur.
It will be for this remnant of Israel (these Yehudim) as if we had completely skipped over the most somber days of the Jewish calendar and immediately entered into the most joyful days of Sukkot; which in the messianic age will be the time of Israel’s greatest rejoicing ever!
Therefore, we now know on what festival day (of Israel) the righteous followers of Messiah—who have died after His resurrection—will be resurrected. The day of resurrection and ascension for the righteous ones who are counted among the assembly of the second bride (רָחֵל-Rachel, the Ewe Lamb; cf. section #7, The Procession of Leah and Rachel, Chapter 11) will be on a future (yet unknown) day of Rosh HaShanah and Yom Teruah (Tishri 1-2).
Discerning the Sounds of the Shofar:
In Numbers 10:7, two notes are specifically differentiated. In this passage we read:
וּבְהַקְהִיל אֶת־הַקָּהָל תִּתְקְעוּ וְלֹא תָרִֽיעוּ׃
But when the congregation is to be gathered together (convening the assembly: kahal-קָהַל), you shall blow (תִּתְקְעוּ), but you shall not sound an alarm” (תָרִֽיעוּ).
Therefore it has been determined the sound of tekiah is accorded a different note than teruah. For each Shofar sound possesses a different meaning for the purpose of giving signals. Tekiah (תקיעה) is the signal for gathering together around Moses, study, “meditating” on the Word of G-d. Teruah (תרועה) is the signal to strike camp, application, “acting” on the Word of Adonai, going forward to do the ministry of Adonai our Father. The Torah describes the breaking up signal as a “combination” of teruah and tekiah. The teruah is introduced by a tekiah and concluded by one. The assembling signal (forsake not the “assembling” of yourselves) is differentiated from the breaking up signal by the tekiah being blown without a following teruah (without a return to worship and to the study of the D’var HaShem).
Called together for Study and Fellowship:
The word tekiah means to bring something energetically into something else; to thrust into, to plunge into, or to ram something home. The Shofar as a wind instrument sounds a sustained unbroken note produced by a prolonged blowing of air into the Shofar. Tekiah is the “calling note.” This speaks of our heavenly Father’s gracious ministry through the Holy Spirit that enlists and “holds” together all of us who receive His forgiveness and who accept His righteous rule over all of the heavens and the earth.
Prepared for Service:
The word teruah means to break. It designates a broken note interrupted by shorter or longer quavers (שברים-shevarim). It is the note that signals a breaking up, bustling, or sped-up activity. Teruah is the “serving note.” It is the serving note of the Holy Spirit’s gracious ministry that calls His people to minister to the needs of each other and their neighbors; and not for each person (selfishly and immaturely) to seek his or her own self-interest alone.
Sent out according to the Creator’s Sovereign Will:
A combining of the tekiah and teruah notes is a signal by Roeh Israel (the Shepherd of Israel) for the people to decamp and move on to the next place that has been ordained by the Holy One of Israel. The combined signal works as follows:
Signal #1. The tekiah calls the people to attention to Moses; a type here of the Messiah Yeshua. If no teruah follows then the people are to hurry to the Messiah to receive G-d’s orders.
Signal #2. However if the teruah follows “immediately” after the tekiah this military signal informs us at once (immediately) that we are to strike our tents and break up camp. In ancient times this command “readied” the Assembly to do whatever assignment the Holy Spirit next directed them to do. Thereafter, the “final” tekiah called the assembled people to move forward to where the Almighty directed them to go, and to do whatever was in His revealed sovereign plan according to all that His holy servant might say (prophecy) to them. The generous use of the word “immediately” in the besorah of Yochanan (יוֹחָנָן), surnamed the”Hammer” (Latin: markos; Hebrew: מקבים, מַקֶבֶת), should be noted in a special way. It is used forty-two times in the second Jewish Gospel located at the beginning of the Brit Chadashah. This frequent use of the term ‘immediately’ is an obvious reference to the mighty works of the Holy Spirit that are symbolized in the powerful effects that issue out of the Shofar of Elohim. Wonderfully so this number of forty-two (six times seven; i.e. the symbol of the perfection of Adam (Man); a time of completed testing and proving) is the exact same number of encampments made by our people from the time we left Egypt to the day we entered the Promised Land (cf. Numbers 33 and Joshua 3).
וּלְפִי הֵעָלֹת הֶֽעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי־כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקֹום אֲשֶׁר יִשְׁכָּן־שָׁם הֶֽעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵֽל׃
Whenever the Cloud (הֶֽעָנָן) was lifted from over the tent, afterward the sons of Israel would then set out; and in the place where the Cloud settled down, there the sons of Israel would camp.
Everything done decently and in Good Military Order:
ואם השופר תשמיע קול בלתי ברור, מי יתכונן לקרב?פ
“If the shofar sounds in an unclear sound , who will prepare for battle?“
Order #1. The tekiah is a military “summons” (calling) for believers to prepare to hear, understand and obey (shema) Adonai’s orders for each and every day.
Order #2. The teruah is the “implementing” order to break away from anything that might divert believers from giving themselves completely over to doing the will of Adonai Tseva’ot (Adonai of Armies).
Order #3. The tekiah that follows the teruah directs all who believe to “immediately” comply with whatever implementing direction the G-d of Israel orders.
Blessed be the King of the Universe:
On Yom Teruah the blower of the Shofar (the Baal Tokea) is required to promise, “I am prepared to fulfill HaShem’s commandment to blow the Shofar as it is prescribed in the Torah, ‘a day of blowing unto you.'” The blower of the Shofar then pronounces the following two blessings:
Blessing #1. “Baruch ata Adonai Eloheinu melekh ha-olam, asher kid’shanu b’mitzvotav, v’tzivanu lishmo’a kol shofar.”
ברוך אתה ה ‘ אלוהינו מלך העולם, אשר קדשנו במצותיו וצונו לשמוע קול שופר.פ
Translated: “Blessed are You, Adonai our G-d, King of the universe, Who sanctifies us His commandments and commands us to hear the sound of the Shofar.”
Blessing #2. Barukh ata Adonai Eloheinu, melekh ha’olam, she’heheyanu v’kiy’manu v’higi’anu la’z’man ha’ze
ברוך אתה ה ‘ אלוהינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה. פ
Translated: “Blessed are You, Adonai our G-d, King of the universe, Who has kept us alive, sustained us, and enabled us to reach this season.”
During the prayers on each of the two days of Rosh Hashanah Adonai’s people blow one-hundred Tekiyot. These 100 Tekiyot contain three-hundred different sounds. The Tekiah is one, the Shevarim is three and the Teruah is nine. There are ten different sets of Tekiyot.
Each set contains the following:
*Four: Tekiah, Shevarim, Teruah, Tekiah.
*Three: Tekiah, Shevarim, Tekiah.
*Three: Tekiah, Teruah, Tekiah.
(A total of Ten sets of Tekiyot in all.)
There are Ten of these “sets” throughout the prayers. The Rabbis say these ten sets are associated with the Ten Commandments and the Ten lampstands in Solomon’s Temple. The Ten lampstands give forth the fruit of Light (1, 2) of all Adonai’s Torah:
*All goodness (כל טוב),
*All righteousness (כל הצדקה) and
*All truth (כל האמת).
Each of these sets contains:
Therefore, thirty sounds times ten sets equals a total of three-hundred sounds that the Shofar makes throughout each day.