The Torah portion of the week is Behaalotkha, Numbers 8:1-12:16.  It begins with the instructions on how Aaron is to go up to service the lamp.  This Torah portion, along with Ki Tisa and Pekudei , contains many of the Jewish traditions concerning the Feast of Trumpets. 

Thematic connections abound that present a Greater Resurrection picture of the clouds, the menorah, and the commandments. Put the names of the Torah portions together, and they read, "In your going up, when you elevate at the reckoning."

Although the BEKY Book Truth, Tradition, or Tare? lists many more of these Resurrection themes and links them to Jewish expectation concerning the Resurrection, here is an excerpt:

moed, or feast day, listed in the Torah.[1]  The assembly at Sardis is the easiest example of the seven, for several phrases, idioms, and traditions relative to Rosh HaShanah, the Feast of Trumpets, establish that Yeshua's message to Sardis is almost word-for-word a collection of Jewish tradition on the feast.  Were all those Jewish traditions gleaned from the scarce Seeds in the Torah?

Torah Seed:  A traditional Jewish Torah portion begins in Numbers 8:1 with the seven-branched menorah, representing the Seven Spirits of God and the seven assemblies.  The [chiastic] middle of the seven days of Creation is the fourth, the day when the stars were placed to witness to the moedim [2] (feasts).

Jewish tradition:  Deeds are examined each year from Rosh HaShanah to Yom HaKippur.  Figuratively, the dead one resurrects from the deeds of the past year in order to navigate the path that the Father has decreed for him in the coming year.  As he hears the sound of the shofar[3]/trumpet on Rosh HaShanah, the repentant one dies (sleeps) and is resurrected "in the twinkling of an eye."  This is exactly what Paul teaches his Gentile converts:

Torah Seed:  The act of waving of a wave offering in Numbers Eight is an "elevation"[5] that shadows resurrection from something old to something new.  The Levites even shaved all their body hair before their elevation, symbolically returning to a newborn state and immersing in water like a womb for their dedication to service in the House.

Jewish tradition:  The completion of each year's circuit is the time to examine one's self for success or failure in navigating the prescribed path.  As the person has aged through the year, he dies and is resurrected on Rosh HaShanah.  The good lives on, but the Red One's transgressions should die as the believer confesses his sins[6].  A common saying at Rosh HaShanah is "Awake you sleeper, arise from the dead." In the words of the Rambam[7], the shofar calls out, "Awaken you sleepers from your (spiritual) slumber. Search out your ways and return to Hashem [God] in Teshuva [repentance]."

This resurrection tradition of the Fifth Feast, the Feast of Trumpets/Rosh HaShanah, is chiastic[8] to the Third Feast, Firstfruits of the Barley, and Firstfruits is also a resurrection day, coinciding with the day that Yeshua and the righteous saints of old resurrected from the dead.[9]  Telling the Red Ones of the Fifth Church to "strengthen the things that remain" is a hint to the Fifth Spirit of Adonai, Gvurah, or Strength (see Appendix A).

On the Fifth Day of Creation, Elohim creates the birds and fish.  In the prophetic shadow of the Torah portion Seed, the rabble crave free fish like they had in Egypt, and Adonai gives them birds to eat until they come out of their noses.  Moses is skeptical, asking if all the fish of the sea were gathered, would it be enough? 

The Israelites complained of the manna that "parched" their souls, but the chiastic resurrection-mate of Sardis is Pergamum, which is promised " hidden manna"[10] if they overcome their parched souls with what the Spirit said.  If Israel's flesh and soul appetites could be ruled by spiritual appetites, then resurrection could occur as the Bread of Life taught.

Torah Seed:  Rosh HaShanah is a moed of remembrance, as detailed in the Seed Torah portion:

On a day of your gladness, on your festivals, and your new moons, you shall sound the trumpets over your elevation-offerings and over your peace-offerings; and they shall be a

remembrance for you before your God. (10:10)

The blasts are associated specifically with olah (elevation) offerings of resurrection and the beginning of the months; Rosh HaShanah is a double celebration, for it is both the first of the month, the turn of the year, and the Day of Blowing.  Although many think the traditional Jewish nickname for the Feast of Trumpets, Rosh HaShanah, is a misnomer because it is not called by this name specifically in the Torah, there is a textual link to its function.

Rosh HaShanah[11] means "Head (Beginning) of the Year" in Hebrew, but the Torah Seed calls it Yom Teruah, the Day of Blowing [the trumpets].  At first glance, this supplants the Seed with a tare, but does it? Shanah in Hebrew is more than a year; it is a change.  A year marks a change, so it is a play-on words that Paul renders for his non-Jewish readers to understand:

Behold, I tell you a mystery; we will not all sleep, but

we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.[12]

You shall celebrate the Feast of Weeks, that is, the first fruits of the wheat harvest, and the Feast of Ingathering at

the turn of the year.[13]

Also you shall observe the Feast of the Harvest of the first fruits of your labors from what you sow in the field; also the Feast of the Ingathering

at the end of the year when you gather in the fruit of your labors from the field.[14]

Then Moses commanded them, saying, "

At the end of every seven years,

at the time of the year of remission of debts, at the Feast of Booths...[15]

You are also to count off seven sabbaths of years for yourself, seven times seven years, so that you have the time of the seven sabbaths of years, namely, forty-nine years. Y

ou shall then sound a ram's horn abroad on the tenth day of the seventh month; on the day of atonement you shall sound a horn all through your land.[16]

[1] See Appendix D for a summary of each feast or Creation Gospel Workbook One: The Creation Foundation for a complete explanation of the Seven Churches of Revelation as the Seven Feasts of Adonai listed in the Torah.

[5] You can hear the root of alah, for "going up" (Strong's #5927) in the title of the Torah portion Behaalotkha (Numbers 8:1-12:16); it means to ascend, to climb, or to sprout forth like vegetation.  The menorah was crafted with almond blossoms, demonstrating the Ruach's (Holy Spirit's) resurrection power.

[11] The Babylonian new year Akitu fell on the 1st day of Tishrei, which coincided with Yom Teruah on the 1st day of the Seventh Month.  When Jews in captivity started calling the Seventh Month by the Babylonian name Tishrei, the rabbis did not want it confused with the pagan new year, so they added the name Rosh Hashanah to Yom Teruah, which eventually became the more common name for this holiday.  Shanah's root means a change or transformation,

shinui. (Ganor, 2016)  The transformational theme of Yom Teruah distinguished the Jewish change of the year from Akitu.

[13] Ex 34:22. The word translated "turn" is tekufah: turn or circuit

[14] Ex 23:16 The word translated as "end" is yatza, the going out, exit

[15] Dt 31:10 The word translated as "end" is ketz, end