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Updated: 2019.10.10 

Pilgrimage of the Gift of Tōr•âh?

Did Take Place 50 Days After Pësakh?

Ta•na"kh specifies the time of year when Mōsh•ëh descended from Har Sin•ai with the two lūkh•ōt—and the textual evidence demonstrates that it happened during the winter rainy season with thunder and lightning; opposite the late spring season of !

keraunographic lightning tree fern-leaf feathering
Click to enlargekeraunographic radiating beams

Corroborating the winter rainy season, the idolatrous wild Egyptian Hât-Hōr party (with A•ha•rōn wearing a gold cult-mask of Hât-Hōr), which Mōsh•ëh encountered when he descended from Har Sin•ai with the two stone lūkh•ōt of the A•sërët ha-Dᵊvâr•im, suggests a reversion to the idolatrous celebration of Egyptian goddess Hât-Hōrs annual Festival of Drunkenness, which fell around 10.01, annually, on the Gregorian calendar—during the winter rainy season. Though she had a number of annual festivals, none fell around the time of Shâ•vū•ōt

A fortiori, Tōr•âh-prohibited Dark Ages supernatural hokum aside, a lightning bolt was the most plausible cause of the usually-temporary, radiating-beam patterning (Shᵊm•ōt 34.29, see photo) on Mōsh•ëhs face; further strengthening the rainy winter months.

Then Why Is Commemorated On ?

On behalf of future generations of Yi•sᵊr•â•eil, ‑‑ noted:

“But it isnt with you alone that I, Myself, carve-out this conditional bᵊrit offer, because its both for whomever is standing with us here today before ‑‑ ël•ōh•ei, and for whomever isnt here with us today as well”

Time is an aspect of, and confined to, our physical universe; time cannot confine its Creator. For any given person, may occur at any time of year. It isnt limited to any specified time of year, nor even a given year, nor even a given millennium. From at least as early as the eirëv rav to Rut to every geir, comes at whatever time of the year the individual person embraces the bᵊrit of Ta•na"kh. This, of course, explains part of the theme: the connection between and its emphasis on Rut and geir•im.

A Priori

Aside from the three physical, agricultural, annual harvests, we are given the themes of Khag ha-Matz•ōt (the Yᵊtzi•âh) and Khag ha-Sūk•ōt (the Final Ingathering of nᵊphâsh•ōt). So we can interpolate what must be missing in-between the Yᵊtzi•âh and a still-future Final Ingathering of nᵊphâsh•ōt.

Christians and some fanatic or Qabâlist Jews would mindlessly answer the mâ•shiakh—but, without Tōr•âh (more specifically, Ta•na"kh), there would be no concept of mâ•shiakh. So the interim essential ingredient that must be commemorated by is, a priori, .

Tōr•âh, the Mân Tâ•mid & Khai•yim

(Bread of Eternity & Life)

“…and He fed you with , which neither you nor your forefathers had previously known about, in order for Him to inform you that it isnt by lëkhëm alone that -â•dâm yi•khᵊyëh, but, rather, by everything that issues from the Mouth of ‑‑ shall -â•dâm yi•khᵊyëh.”

Note that this metaphoric spiritualization of Tōr•âh was first raised by Ribi Yᵊhō•shūa, obviously suprising and previously unknown to his rabbinic inquisitor (The Netzarim Reconstruction of Hebrew Matityahu—NHM 4.1-4). This argument was initially rejected, and only subsequently adopted, by more recent rabbis.

Two Lūkh•ōt Of Stone At Har Sin•ai Two Lëkhëm Of

The two lūkh•ōt of stone, the bread of life that Mōsh•ëh brought down from Har Sin•ai, is corroborated in by the two (leavened wheat, as contrasted to unleavened barley of Khag ha-Matz•ōt) lëkhëm tᵊnūph•âh as Bi•kūr•im for

Two Lūkh•ōt Of Stone At Har Sin•ai Two Lëkhëm (Double-Portion) Of Sha•bât

Because of the double-portion of mân that Yi•sᵊr•â•eil was required to collect on Day6, for Sha•bât, we place two khal•ōt on the Sha•bât table.

But, additionally, this should remind us of the Two Lūkh•ōt Of Stone At Har Sin•ai, the True Bread of Life—thereby revitalizing our Bᵊrit with ‑‑ every Sha•bât!

Lëkhëm Pân•im

No living mortal can see the of ‑‑. However, weve seen that lëkhëm symbolizes the very Essence of ‑‑: His ! It is in this sense that we understand the Lëkhëm and the Shū•lᵊkh•ân Lëkhëm , aka Shū•lᵊkh•ân ,

Although declared in the context of the Mi•shᵊkân, Tōr•âh declares a mi•tzᵊwâh to provide Lëkhëm on the Shū•lᵊkh•ân before Him perpetually.

Two Sha•bât Khal•ōt

Obediently, today, in addition to commemorating the double-portion of mân collected on Day6, our weekly Shū•lᵊkh•ân Sha•bât, with its two khal•ōt, commemorates the Shū•lᵊkh•ân Lëkhëm and the continuing Bᵊrit between Yi•sᵊr•â•eil and ‑‑.

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