The last gathering before Tabernacles, the stones cleared before the plow, and a pair of shears in the Lion
What this is. Amos saw “the latter growth after the king's mowings” (Amos 7:1). A royal household gathers its winter feed before the rains, brings the herds under shelter, and clears the stones from its fields before the plow. Scripture keeps that cadence at the Feast of Tabernacles — whose name first belonged to Jacob's shelters for his cattle (Gen 33:17).
What you will find. The words (mowing, grass, stone), the household's calendar, 5 destinies for a gathered stone, the late invitation of Luke 14:23, and Rachel — whose name means “ewe.” In the sky, the Sickle of Leo turns out to be built like a pair of shears hinged at the star Algieba, and Jupiter walks into its jaws this season.
When. On this site's house full-moon count, the last gathering days, Tishri 11–14, fall on 7–10 October 2026, between the Day of Atonement and Tabernacles. Nothing here sets a date for anything else. This count is distinct from the received Jewish calendar. Terms underlined can be tapped for a definition.
The head of Leo is an asterism actually named the Sickle. Measure it from Algieba, where the blade meets the handle: the blade tip, ε Leonis, is 8.84° away; Regulus, at the end of the handle, is 8.35° away; the 2 arms open at 97°. Two arms of nearly equal length from one pivot is the shape of shears.
Close them. Because Algieba stands 8.81° above the ecliptic and the blade is 8.84° long, the tip comes to rest 0.02° below the ecliptic — 0.49° from Regulus. The closing blade meets the handle's tip on the Sun's path, at the King star. And gez, the “mowing” of Amos 7:1, is also the word for shearing.
Tap any named body on the chart to read why it was named. Gold names were named for a word; blue for a place or myth; grey for a person. Positions are sampled at 03:00 UT on 9 October 2026, before Jerusalem sunrise and therefore still Tishri 12 on this site's house count; Tishri 13 begins at sunrise. Source: JPL small-body identification.
“Behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings… then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small. The LORD repented for this: It shall not be, saith the LORD.”Amos 7:1–3
2 words carry the verse. Gez is a mowing and a shearing, of grass or of wool. Leqesh is the latter growth, the regrowth after the cut, from the same root as malqosh, the latter rain. The order is the King's cut first, then the field revives, then the people's portion.
Then the chapter turns on intercession. The locusts come for the aftergrowth — the people's share — and Amos prays, and the LORD relents. The King's portion is taken first; the people's portion is saved by prayer. The sister verse, Psalm 72:6 — “He shall come down like rain upon the mown grass,” where gez is also Gideon's fleece — is traced in full in The Dew and the Latter Rain.
Amos's own mowing was not autumnal. The Gezer Calendar places leqesh, the late growth, in the winter months; the royal first cut came in late winter or early spring, likely for the king's horses (compare 1 Kings 18:5). The same calendar opens its year with “2 months of ingathering” — the word behind chag ha'asif, the Feast of Ingathering, which is Tabernacles (Exod 23:16). The autumn “mowing” of this exhibit is that ingathering, whose straw and chaff became the winter fodder.
“He causeth the grass to grow for the cattle.” “All flesh is grass… the grass withereth… but the word of our God shall stand for ever.”
“My doctrine shall drop as the rain… as the small rain upon the tender herb.” The Song of Moses, Haazinu, read each year between Trumpets and Tabernacles.
In the drought before Carmel the king goes out himself: “peradventure we may find grass to save the horses and mules alive.” The fodder search comes immediately before the great rain.
Rain for the seed, cattle in large pastures, oxen eating clean provender winnowed with the fan, “the day of the great slaughter,” then the sun sevenfold “in the day that the LORD bindeth up the breach.”
“And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.”Genesis 33:17
The first booths — sukkot — in the Bible are shelters for livestock before a season. The Feast of Booths keeps the name of a cattle shelter.
The gathering must be finished before the feast. “Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine” (Deut 16:13). In Israel the winter feed was not temperate-style hay but the straw and provender of the threshing floor: “we have both straw and provender enough” (Gen 24:25; Judg 19:19). The days after Atonement and before Tabernacles are the last window to bring it under cover.
The herds came home at the first rain. A teaching preserved in Beitzah 40a says the far-pastured herds go out at Passover and come in at the first rain. And the prayer for rain was held back until after the feast: Mishnah Taanit 1:3 sets it 15 days past Tabernacles, “so that the last of Israel may reach the Euphrates” dry. Tabernacles is the hinge between the dry season and the wet — which is why Zechariah 14:17 withholds rain from the nations that will not come up to the feast.
Culling at the feast, feeding the multitude. Tabernacles carries the largest cattle offering of the year: 70 bulls over 7 days, 13 down to 7 (Num 29:12–34). Solomon dedicated the temple at this feast with 22,000 oxen and 120,000 sheep (1 Kings 8:2, 63). The tithe was turned into “oxen, or… sheep” to be eaten at the feast (Deut 14:26). The herd is sorted and fed down in the same season the crowds arrive to be fed.
“Be thou diligent to know the state of thy flocks, and look well to thy herds. For riches are not for ever: and doth the crown endure to every generation? The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered… and thou shalt have goats' milk enough for thy food, for the food of thy household.” The only hay-gathering passage in Scripture is framed around the crown.
Jupiter crossed the constellation boundary into Leo on 23 September 2026 at about 14:30 UT, 14 hours after the equinox. At 03:00 UT on 9 October (before Jerusalem sunrise, still house Tishri 12), it lies directly beneath the Sickle's blade tip, 12.1° from the hinge — just outside the blade's swing. The house day Tishri 13 begins later that morning. It enters the blade's reach on 22 November and stands still on 13 December, 3.1° from the point where the closed blade comes to rest, and turns back without reaching Regulus. In the Talmud, Jupiter is Tsedeq, righteousness. “Break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you” (Hos 10:12); the former rain is given “for righteousness” (Joel 2:23).
Hebrew saqal in its basic form means to stone someone to death (Exod 17:4). In its intensive form it means to clear a field of stones: “he fenced it, and gathered out the stones thereof” (Isa 5:2); “cast up the highway; gather out the stones” (Isa 62:10). The same verb clears a field and stones a man.
That pairing runs through the water texts. At Rephidim the people were “almost ready to stone me,” and God answered with water from a rock (Exod 17:4–6). At Tabernacles, the day after “If any man thirst, let him come unto me, and drink” (John 7:37), “then took they up stones to cast at him” (John 8:59). Where water is given from the rock, stones are taken up against the Giver.
Nehemiah's wall was raised partly from “stones out of the heaps of the rubbish” and finished on Elul 25. The law was read on Tishri 1, and booths were built for Tabernacles. Stones, then the feast.
Laban goes to his shearing; Jacob says “Gather stones,” and they raise the heap of witness, Galeed; then Succoth, and booths for the cattle. One journey, in that order.
Plowing follows once the first rain softens the ground: “break up your fallow ground… till he come and rain righteousness” (Hos 10:12); “doth the plowman plow all day to sow?” (Isa 28:24). The Gezer Calendar has 2 months of ingathering, then 2 of sowing. The loose stones come out in the dry weeks between.
The sorter has 5 readings: gathered stones form a vineyard wall (Isa 5:2; Mark 12:1), are removed from a highway (Isa 62:10), build an uncut altar (Deut 27:5–6), picture crown stones (Zech 9:16), or prompt the promise that God can raise children from stones (Matt 3:9). Select a tab for the passage and the fuller reading; these are uses and images from different texts, not a single historical stone's five destinations.
Words in these cards: phragmos · avanim shelemot · nes.
The vineyard parable opens with field-clearing — “set an hedge about it” (Mark 12:1) — and closes on “The stone which the builders rejected is become the head of the corner” (12:10). Peter makes the same stone both foundation and “a stone of stumbling, and a rock of offence” (1 Pet 2:6–8), and the word there is skandalon — the word behind the debris gathered out of the kingdom, “all things that offend” (Matt 13:41). The debris in the field and the cornerstone share a vocabulary.
When the wall went up from the rubbish heaps, Sanballat mocked: “will they revive the stones out of the heaps of the rubbish which are burned?” The Hebrew verb is chayah — to make alive — the verb of Hosea's resurrection line: “After two days will he revive us: in the third day he will raise us up” (Hos 6:2). The enemy's scoffing question asked, in the resurrection verb, whether buried stones could live. The wall answered it by Elul 25.
The same register runs through the Gospels. “God is able of these stones to raise up children unto Abraham” (Matt 3:9). “If these should hold their peace, the stones would immediately cry out” (Luke 19:40). At the cross “the rocks rent; and the graves were opened; and many bodies of the saints which slept arose” (Matt 27:51–52). And Daniel's promise is an unearthing: “many of them that sleep in the dust of the earth shall awake” (Dan 12:2). Stones lifted out of the ground and set into a living wall is a picture Scripture itself uses for resurrection (1 Pet 2:5).
“The harvest is the end of the world; and the reapers are the angels… The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity… Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.”Matthew 13:39–43
Matthew's harvest and Daniel's deliverance and awakening share an image of the righteous shining. The Greek of Matthew 13:43 and Theodotion's Daniel 12:3 uses the same verb; that is a textual connection, while reading the two passages as one sequence is this site's interpretation.
Matthew's verb eklampō occurs only here in the New Testament. Theodotion's Daniel 12:3 has the same form: “they that be wise shall shine as the brightness of the firmament.” Matthew's phrasing recalls Daniel's resurrection verse.
The harvest is the synteleia of the age. Theodotion's Daniel 12:4 also uses the word for a time of completion; the shared vocabulary alone does not settle how the timelines relate.
“The Son of man shall send forth his angels”; Matthew 24:31 also has angels sent with a trumpet. Daniel 12:1 names Michael standing up. These are related images in this exhibit's reading, not an explicit identification of each figure or mission.
Matthew says to gather the tares first, then the wheat. Daniel names awakening “some to everlasting life, and some to shame” and says “the wise shall understand.” The passages invite comparison without supplying a single shared timetable.
This exhibit reads the angels gathering what offends (Matt 13:41), the crowned reaper's sickle (Rev 14:14), and Daniel's wise shining as images in one larger scene. That synthesis is a reading, not a sequence explicitly stated by any one passage.
This is the season of the resurrection: the visible outworking of Daniel 12:1–3 — the standing up, the deliverance of those written in the book, the waking of the sleepers, and the wise shining — in rapid sequence after a very long buildup. The gathering of the field's stones before the plow is that season's picture: what lay buried is lifted, and set into the wall.
The sower's “stony places” are shallow soil over bedrock (“upon a rock”). The laborer gathers loose stones; bedrock only God removes: “I will take away the stony heart,” 1 verse after “then will I sprinkle clean water upon you.”
“Remove not the ancient landmark, which thy fathers have set.” Clearing a field is not clearing everything. The boundary stones remain.
Armies were ordered to “mar every good piece of land with stones.” “An enemy hath done this.” “A time to cast away stones, and a time to gather stones together.”
The stone cut without hands strikes the image; the pieces become “like the chaff of the summer threshingfloors,” the wind carries them away, and the stone becomes a mountain that fills the earth.
“Go out quickly into the streets and lanes of the city… And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.”Luke 14:21–23
The guest list was drawn up and sent; the invited refused; the poor of the city were brought in; and still there was room. The last invitation is late, it goes furthest out, and it has a number to fill: “that my house may be filled.” Paul names the same number: “until the fulness of the Gentiles be come in” (Rom 11:25); the martyrs rest “until their fellowservants also… should be fulfilled” (Rev 6:11).
In Scripture's field, grass is flesh: “All flesh is grass, and all the goodliness thereof is as the flower of the field” (Isa 40:6). Grass can be cut for fodder or clothed where it stands, and Jesus says which the Father intends: “if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you?” (Matt 6:30). The late guests of Matthew's version are gathered “both bad and good,” and the garment is the host's gift — the one guest cast out is the one who refused it (Matt 22:10–12). “To her was granted that she should be arrayed in fine linen” (Rev 19:8). The grass brought in from the hedges is not cut down; it is clothed.
In the chapter of the feasts, between Pentecost and the Day of Trumpets, one harvest law is repeated: “thou shalt not make clean riddance of the corners of thy field when thou reapest… thou shalt leave them unto the poor, and to the stranger” (Lev 23:22; 19:9). The corner is left uncut on purpose for those who were not on the list. Ruth came in by that law.
The first cut has been taken. What remains is the aftergrowth and the corners — the late guests found along the field walls, people with no garment of their own, brought in and clothed rather than mown. The servant's order in this season is the last one given: the highways and the hedges, until the house is filled.
Rachel means ewe. She “came with her father's sheep: for she kept them” (Gen 29:9). Jacob served 7 years for her, “and they seemed unto him but a few days, for the love he had to her” (29:20), and was given Leah instead. Laban's terms: “Fulfil her week, and we will give thee this also” (29:27). Rachel's wedding followed a completed week — the beloved bride, married later. Early Christian reading took Leah as the synagogue and Rachel as the church: Justin Martyr says Jacob served for both.
“He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.”Isaiah 53:7
The word translated “sheep” in that clause is rachel, and the word for “her shearers” is from gazaz. The Servant goes before the shearers as a ewe — the name of Jacob's beloved and the root of the king's mowing, in one clause. And the patriarchal Rachel stands at a shearing too: “Laban went to shear his sheep: and Rachel had stolen the images that were her father's” (Gen 31:19).
Rachel died on the way to Ephrath, which is Bethlehem, and Jacob “spread his tent beyond the tower of Edar” — Migdal Eder, the tower of the flock. Micah addresses it: “O tower of the flock… unto thee shall it come, even the first dominion; the kingdom” — and then names Bethlehem Ephratah.
“Rachel weeping for her children refused to be comforted.” The next verses answer her: “they shall come again from the land of the enemy… thy children shall come again to their own border.”
Rachel carried her father's household idols out of Laban's house on the day of his shearing, and sat on them in the camel's saddle when he searched (Gen 31:19, 34). Scripture does not commend how she did it — by theft, and with a cover story (31:35). But the idols left Laban's house with her, and the cleanup was finished on the road: before Bethel, Jacob told his household, “Put away the strange gods that are among you, and be clean,” and buried them under the oak at Shechem (Gen 35:2–4). The house was cleaned, then came Bethel, then the road where Rachel died.
Rachel was buried by the road, not in the family tomb: Jacob lies with Leah at Machpelah (Gen 49:31), and remembered Rachel's grave as “by the way” (Gen 48:7). He set a stone pillar on it, “the pillar of Rachel's grave unto this day” (Gen 35:20) — and it became a waymark. Samuel sent Saul past it as a sign on his road: “thou shalt find two men by Rachel's sepulchre” (1 Sam 10:2).
Then Jeremiah. Rachel weeps for her children (31:15); the LORD answers that her work shall be rewarded and her children “shall come again to their own border” (31:16–17); and 4 verses later the road home is marked with stones: “Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel” (31:21). The word for high heaps, tamrurim, is a stone marker by the road. In Rachel's own chapter, the way home is made with gathered stones — the highway destiny of the field's stones, set up for the return. The weeping mother who was buried apart by the road is answered by children coming home along that road: reunion by return, and finally by waking (Dan 12:2).
Asteroid 674 Rachele was named by Emilio Bianchi for his wife — the Italian form of the name, not a naming for the patriarch's wife. It is an S-type asteroid: a stone. Its path this season, from JPL Horizons:
| Date | Where | Note |
|---|---|---|
| 1 Aug – 20 Oct 2026 | Scorpius | Through the body of the Scorpion. |
| 28 Sep 2026 | 1.16° from Antares | Nearest the Scorpion's heart, on Tishri 2. |
| 11–18 Oct 2026 | Scorpius | In the Scorpion through the Feast of Tabernacles. |
| 20 Oct 2026 | into Ophiuchus | The Serpent-bearer, drawn standing above the Scorpion. |
| 24 Mar 2027 | into Microscopium | A loop begins. |
| 12–17 Jun 2027 | Southern Fish, and back | Stands at its turn and dips over the border. |
| 3 Aug 2027 | Microscopium | Nearest to Earth, 2.409 AU, magnitude 12.4. |
The Tabernacles week recalls “that great and terrible wilderness, wherein were fiery serpents, and scorpions” (Deut 8:15). The prophet's commission was issued into the same country: “though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid” (Ezek 2:6). And the sent ones were given “power to tread on serpents and scorpions” (Luke 10:19).
In 2026 the Eastern Pacific's 18th named storm, Rachel, became a tropical storm on 27 September — Tishri 1 on this site's reckoning — and a hurricane late on 29 September, forecast to pass south of Baja California and turn west, away from land. Storm names come from a rotating list reused every 6 years; Rachel was used in 1990 and 2014 as well. A storm named Ewe rose on the first day of the month of return, while the stone named Rachele crossed the Scorpion.
The Sabbath between Rosh Hashanah and Yom Kippur is Shabbat Shuvah, named for “O Israel, return unto the LORD thy God” (Hos 14:1). In the received Jewish calendar this Sabbath fell on 18–19 September 2026; on this site's distinct sunrise-numbered house count, 2–3 October is the parallel Sabbath, with the daylight of 3 October labeled Tishri 7. The customary Sabbath still runs Friday sunset to Saturday sunset, not sunrise to sunrise. These are two different calendar designations, not competing dates for the received holiday.
The Talmud reads “Seek ye the LORD while he may be found” as applying to the individual in the ten days between Rosh Hashanah and Yom Kippur. That is a traditional interpretation of Isaiah, not a calendar rule given by the verse itself.
Tosafot cite the Pesikta cycle: three readings of rebuke before Tisha Be-Av, seven of consolation afterward, then two of repentance, Dirshu and Shuva. A later reading sees this cycle as a response to the Temple's destruction; the sequence is a liturgical tradition, not a prediction.
In earlier communities, the rabbi was expected to give a special sermon on this Sabbath and before Passover. The Shuvah sermon traditionally emphasized repentance, prayer, and charity; contemporary practices vary.
Tosafot report Rabbenu Tam's practice of reading Shuva after Yom Kippur in years with an intervening Sabbath, connecting the Joel passage with the coming rain. That was a reported variant, not the only practice.
Stumbling at both ends. Hosea 14 opens “thou hast fallen (kashal) by thine iniquity” and closes “the transgressors shall fall” (14:1, 9). The same Hebrew root frames the chapter.
Dew and revival. “I will be as the dew unto Israel” (14:5); “they shall revive as the corn” (14:7). The verb chayah also occurs in Hosea 6:2. The thematic connection to the gathered stones elsewhere in this exhibit is a reading, not Hosea's stated subject.
The locusts answered in this reading. In communities that add Joel 2:15–27 to the haftarah, its promise includes “I will restore to you the years that the locust hath eaten” (2:25). This exhibit hears an answer to the locusts of Amos 7:1, though Joel does not cite Amos. Other communities add Micah 7:18–20, whose closing promise includes “thou wilt cast all their sins into the depths of the sea” (7:19). Joel and Micah are not one universal haftarah text.
“Come, and let us return unto the LORD… after two days will he revive us: in the third day he will raise us up.” Hosea's earlier call to return can be read beside the Shuvah haftarah, but is not part of Hosea 14.
At Sinai the people prepare for the third day, when a trumpet sounds; Esther calls for a fast and enters the king's court “on the third day.” These are textual parallels, not instructions to date a coming event.
“Pray ye that your flight be not in the winter, neither on the sabbath day” (Matt 24:20). The Greek for winter, cheimōn, also means storm: it is the “foul weather” of Matthew 16:3 and the “no small tempest” of Acts 27:20. Isaiah's closing chapter names the same day as the worship of the whole earth: “from one sabbath to another, shall all flesh come to worship before me” (Isa 66:23).
Read honestly, Matthew 24:20 is a prayer to be spared a hard flight, not a date; and by the Hebrew seasons, winter proper begins in Kislev. This site reads its parallel Sabbath of Return as a pastoral call to return before hardship. On the house count it precedes Tishri 10 by three numbered days; neither the verse nor that interval predicts a flight or fixes a future trumpet.
Rachele's 2027 loop through Microscopium nearly repeats its loop of 1967, 12 orbital cycles earlier. In both years it enters the constellation in March, dips over the border into the Southern Fish in June, reaches its opposition at the start of August, leaves for Sagittarius on 15 September, and returns in mid-October. Its nearest approach to Earth fell on 3 August 1967 (2.403 AU) and falls again on 3 August 2027 (2.409 AU).
The chart overlays 2 examples 60 years apart, not a uniquely 60-year event. JPL's current orbital period is about 1,826.9 days, close to 5 Earth years — a near-commensurability. Similar Earth-view geometry can recur roughly every 5 years, though the exact track, closest-approach date, and distance can vary. This is ordinary orbital mechanics.
Microscopium has no ancient history. Lacaille formed it in the 1750s from faint stars in a gap no earlier constellation had claimed, between Sagittarius and the Southern Fish. It is a corner of the sky left over and filled late — like the corner of the field left for the stranger — and it is named for the instrument that sees small things.
“He shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it… For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.”Zechariah 4:7, 10
The Greek of the Septuagint reads this passage with several words that open onto the sky and onto Daniel.
Where the Hebrew has “the headstone,” the Septuagint has “the stone of the inheritance” (klēronomia). Daniel's last promise uses the same family: “thou shalt rest, and stand in thy lot (klēros) at the end of the days” — in the Greek, “thou shalt rise into thy lot.” The headstone is the inheritance stone, and Daniel rises into his portion.
The Greek reads “who has despised the small days?” — plural. In the calendar, the small days are the short days of the dark season, the season Matthew 24:20 names.
The Hebrew plummet is ha'even habedil, “the stone, the tin.” Bedil comes from badal, to separate — the verb of the luminaries' commission: “lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons.” The plumb-stone in the builder's hand carries the lights' own verb.
The 7 eyes “run to and fro through the whole earth” (shut). Daniel's sealed book closes with the same verb: “many shall run to and fro, and knowledge shall be increased.” The roving of the LORD's eyes and the roving of the many in the time of the end are one word.
Zechariah's vision is a lampstand with 7 lamps beside 7 eyes. Josephus read the tabernacle's 7 lamps as the 7 planets. And the plummet is tin. In the late-antique and medieval pairing of metals with planets, tin is Jupiter's metal — an association far later than Zechariah, and not uniform (an older list gave tin to Venus). Read with that caution: the stone in the builder's hand is the King planet's metal, and the King planet stands this season beneath the Sickle, watching the cut.
Tishri 11–14 on this site's reckoning is 7–10 October 2026. Here is what a servant in the king's field can do with those days, or with any gathering days.
Before the feast, list what is unfinished — the debt owed, the apology, the promise made — and close 1 each day (Deut 16:13).
Name 1 obstacle in someone's road to God — a ride, a Bible in their language, a question no one answered, a debt — and remove it this week (Isa 57:14).
Invite someone who was on no one's list to your table or your fellowship, and provide the garment: cover the meal, bring the coat, carry the cost (Luke 14:23; Matt 22:11).
Pray Amos 7:2 by name for those who came up after the cut: “O Lord GOD, forgive… by whom shall Jacob arise? for he is small.” Record each petition in a petition-and-answer journal.
Set aside 1 portion of what you gather this season — money, food, time — that you will not use, and give it to a stranger (Lev 23:22).
Before dawn, look east: Jupiter is the brightest point, below Leo's Sickle. In Stellarium Web, search “Algieba” and “Regulus.” Rachele (about magnitude 13.9) needs a telescope; search “Rachele” to find it by Antares, low in the southwest after sunset.
No date is set. Tishri 11–14 is named as the last gathering window of the feast calendar, on this site's reckoning. It is not offered as the date of any event.
No name is argued. About 96,000 asteroids lie in the surveyed field on 9 October 2026, 1,747 of them named, and about 145 named ones along the blade's swing alone. At that density, fitting names are guaranteed by chance. Each name shown carries its naming citation, and the ones named for people are marked as such.
The geometry is measured, the meaning is not. The shears, the overlaid loops, and Jupiter's path are positions anyone can check in a planetarium. The readings laid over them are WINK and CONVICTION, and are labeled so.