Having spent some time on the word alah (עלה), we reached three conclusions: 1) that Alah is the condition of the he-lamb without blemish; the Rising Smoke of the Firstfruits Offering; 2) that Alah is the condition of the ascended Mashiach from the grave; and 3) Alah is the condition of the resurrection – not a name or title.

But there is more to review when discussing this word.  It turns out that there is a bit of a discrepancy when it comes to this word.  We will take a look at five words in the Ivriyt:

עָלָה

עֹלָה

עוֹלָה

מַעֲלֶה

עֲלִיָּה

Example No. 1:

Bere’shiyth (Genesis) 17:22
And he left off talking with him, and ELOHIYM went up (עָלָה-alah) from Avraham.

We see that in this example, the word alah is used to describe that ELOHIYM went up – or ascended.

Example No. 2:

Melekiym Ri’shon (1 Kings) 10:5
And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent (עֹלָה-olah) by which he went up unto the house of YAHUAH; there was no more ruach in her.

In this example, we see the use of the word olah (as distinguished by the nikkud vowel markers pronouncing the ayin as “o”) again describe the ascent of Shalomah when “he went up unto the house of YAHUAH.”

Example No. 3:

Tehilliym (Psalms) 40:6
Sacrifice and offering you did not desire; but a body you have prepared me: burnt offering (עוֹלָה-olah) and sin offering have you not required.

Here we see the true spelling of the word olah as the ayin is accompanied with the vowel vav, in this case pronounced as “o”. Here the word as spelled with the vav (i.e., the nail) depicts a burnt offering – a sacrifice made by fire.

Example No. 4:

Shemu’el Sheniy (2 Samuel) 15:30
And David went up by the ascent (מַעֲלֶה-ma’alah) of Mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

In this example, we see the word designated as ma’alah (spelled ma’aleh using the nikkud). Actually, this word is nothing more than alah with a mem prefix (meaning from the ascent). However, Strong’s gives this to us as a separate word (H4608), which is construed to mean an elevation, i.e. (concretely) acclivity or platform; abstractly (the relation or state) a rise or (figuratively) priority:—ascent, before, chiefest, cliff, that goes up, going up, hill, mounting up, stairs. 

Example No. 5: 

Divrei Hayamiym Sheniy (2 Chronicles) 9:4
And the meat of his (Shalomah’s) table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent (עֲלִיָּה-aliyah) by which he went up into the house of YAHUAH; there was no more ruach in her.

Here we arrive at something very interesting.  What we see here is the word Aliyah, the word that is used to describe changing citizenship for a citizenship in the modern state of Israel.

According to Chabad.org, the term aliyah, means going up to Israel. It is used in Genesis in reference to Jacob’s bones being brought from Egypt to what would be the Land of Israel: “And Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father, after he had buried his father.”

The reference here is Bere’shiyth (Genesis) 50:13, but the word actually found is alayim (עֹלִים).

According to Chabad.org, “the ‘Talmudic sages’ state that the Land of Israel is higher than all other lands.  This is not meant in a topographical sense, for clearly this is not the case. Rather, it means that the Holy Land is the most suitable place to relate and connect to the Almighty, and the primary location to lovingly engage in the observance of G‑d’s commandments. In other words, to go there is to be elevated, to go up to a higher level,” i.e., to ascend.

‘It is for this reason that anyone “making aliyah,” or moving to Israel for the right reasons, is moving “up” in the world. It is the land in which the holy Patriarchs and Matriarchs lived. It is the land upon which the Holy Temples were built. And, with the advent of the Messianic era, it is the land where the Third Temple will soon be rebuilt. It is truly a holy and elevated place.”

Again, according to Chabad.org, “the same way one is elevated when moving to Israel, one is also elevated each time one goes to the synagogue to pray. Inside the synagogue, the bimah, the platform in the center of the room from where the Torah scroll is read, should preferably be elevated above the rest of the synagogue. In addition to making it easier for the reader of the scroll to be heard, this elevation is a reminder of the elevated status and critical importance of the Torah scroll in the synagogue, and from there, in the hearts and lives of those participating in the services. The person who is called to Torah gets an aliyah. He is ‘called up’ to the Torah, not just because he ascends the platform, but also for a spiritual elevation.”

https://www.chabad.org/library/article_cdo/aid/1584066/jewish/What-Does-Aliyah-Mean.htm

Bear in mind, there is no scripture that discusses ascending to the Torah. Instead, the true Aliyah is the ascension of Mashiach: the Alah from the grave, the Aliyah from this earth.

Romaiym (Romans) 8: 33-34
Who shall lay anything to the charge of YAHUAH’S elect? It is YAH that justifies. 34 Who is he that condemns? It is YAHUSHA HA’MASHIACH that died, yea rather, that is risen again (aliyah), who is even at the right hand of YAH, who also makes intercession for us.

Qorintiym Ri’shon (1 Corinthians) 15:12-23
Now if MASHIACH be preached that he rose (alah) from the dead, how say some among you that there is no resurrection (aliyah) of the dead? 13 But if there be no resurrection (aliyah) of the dead, then is MASHIACH not risen (alah): 14 And if MASHIACH be not risen (alah), then is our preaching vain, and your belief is also vain. 15 Yea, and we are found false witnesses of YAH; because we have testified of YAHUAH that he raised up (ma’alah) MASHIACH: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not MASHIACH raised: 17 And if MASHIACH be not raised, your belief is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in MASHIACH are perished. 19 If in this life only we have hope in MASHIACH, we are of all men most miserable. 20 But now is MASHIACH risen from the dead, and become the firstfruits (bikkoor) of them that slept. 21 For since by man came death, by man came also the resurrection (aliyah) of the dead. 22 For as in A’dam all die, even so in MASHIACH shall all be made alive. 23 But every man in his own order: MASHIACH the firstfruits (bikkoor); afterward they that are MASHIACH’S at his coming.