Sukkot: The Feast of Tabernacles
"
On the fifteenth of this seventh month is the Feast of Booths for seven
days to the Lord" (Leviticus [
Vayikra]) 23:34 NAS).
You shall celebrate the Feast of Booths seven days after you have
gathered in [the ingathering, KJV]
from your threshing floor and your
wine vat (Deuteronomy [
Devarim] 16:13 NAS).
Sukkot, usually translated as "Tabernacles," or the festival of
"Booths," occurs for seven days, from Tishrei 15 to 21. There is therefore a
quick transition from the high holidays, with their somber mood of repentance
and judgment, to a holiday of rejoicing and celebration, for which the people
are commanded to build a hut [
sukkah; plural,
sukkot) and make
it their home. The Torah identifies the
sukkah (booth) with the
temporary dwellings in which the Israelites lived in the wilderness after they
left Egypt on their way to the Promised Land (Leviticus [
Vayikra]
23:42).
From Yom Kippur to Sukkot
Not coincidentally, the same time period marks the beginning of the
construction of G-d's
sukkah, the
mishkan, the sanctuary in
the desert (Exodus [
Shemot] 25:8-9). In Exodus 25:9, the word
tabernacle is the word
mishkan in Hebrew. According to
tradition, Moses (
Moshe) again ascended Mount Sinai for 40 days and
nights to receive the second set of tablets and descended on
Yom
Kippur, carrying them as a sign of G-d's forgiveness of Israel for the sin
of the golden calf, and as a symbol of the lasting covenant between G-d and
Israel (Exodus [
Shemot] 24:12-18; 34:1-2; 27-28). The following day
Moses (
Moshe) relayed G-d's instructions for building the
mishkan -- a dwelling place. Material for this portable structure was
collected during the days before
Sukkot, and work was begun on it (the
mishkan or tabernacle) (Exodus [
Shemot] 35; 36:1-7).
Why was the
mishkan built? The Torah says, "Let them make Me a
sanctuary, that I may dwell among them" (Exodus [
Shemot] 25:8); to
establish the relationship between G-d and Israel, G-d would dwell amidst the
people. Therefore the
mishkan, the tabernacle in the wilderness, was
instructed to be built by G-d for Him so He could dwell with His people.
The Sukkah and the Clouds of Glory
Inside one sukkah (booth) in Israel
The
Sukkah reminds us of the clouds of glory that surrounded Israel
during their wandering through the desert on the way to the Promised Land.
Everybody then saw the special Divine protection that G-d bestowed upon Israel
during those difficult years. As it is written in Exodus (
Shemot)
13:21, "And the Lord was going before them in a pillar of cloud by day to lead
them on the way, and in a pillar of fire by night to give them light, that they
might travel by day and by night" (NAS).
Spiritual Application (Halacha). G-d desired that
the tabernacle in the wilderness be built because He wanted to dwell with His
people (Exodus [
Shemot] 29:44-45). Spiritually speaking, this physical
tabernacle was given by G-d to teach and instruct us that He desires to live and
dwell with His people by means of the Holy Spirit (
Ruach HaKodesh) (1
Corinthians 6:19; 2 Corinthians 6:1). The clouds represent the believers in
Yeshua (Hebrews 12:1; Revelation 1:7).
Sukkot: Names, Themes, and Idioms
- The Season of Our Joy
- The Festival of Ingathering
- The Feast of the Nations
- The Festival of Dedication
- The Festival of Lights
Understanding Sukkot: The Feast of
Tabernacles
The Feast of Tabernacles (
Sukkot) completes the sacred festivals of
the seventh month. In contrast to the somber tone of
Rosh HaShanah and
the Day of Atonement, the third feast of Tishrei was a time of joy. Israel had
passed through the season of repentance and redemption.
Sukkot is called the "Season of Our Joy." One reason
Sukkot
was a time of joy was that after the season of repentance (
Teshuvah)
and the redemption of
Yom Kippur came the joy of knowing your sins were
forgiven and the joy of walking with G-d, knowing G-d, and being obedient to
G-d. Historically,
Sukkot commemorates the days in the wilderness of
Sinai after coming out of Egypt (
Mitzayim). According to all natural
laws, they (the Israelites) should have perished, but were instead divinely
protected by G-d. Prophetically,
Sukkot is the festival that teaches on
the Messianic Kingdom and the joy of that Kingdom.
As mentioned earlier in this book, the Hebrew word
chag comes from
the Hebrew root word
chagag, which means "to move in a circle, to march
in a sacred procession, to celebrate or dance." The joy of
Sukkot was
so great that it became known as "
The Feast." In non-Jewish circles,
Sukkot is known as the Feast of Tabernacles. The word
tabernacle refers to a temporary dwelling place, which is the purpose
of the
sukkah.
Spiritual Application (Halacha). The
sukkah or booth, symbolizes man's need to depend upon G-d for his
provision of food, water, and shelter. This is true in the spiritual realm as
well. The booth is the physical body, which is a temporary dwelling place for
our souls and spirits (1 Corinthians 6:19-20). We need the food that the Word of
G-d provides (Matthew 6:11; 4:4; John 6:33-35); the cleansing, rinsing, and
washing that the Word of G-d brings to our lives (Ephesians 5:26); and the
shelter of G-d's protection over our lives from the evil one (Matthew 6:13;
Psalm [
Tehillim] 91). Our physical needs will be provided for by G-d if
we seek Him spiritually (Matthew [
Mattityahu] 6:31-33).
The observance of
Sukkot described in Leviticus (
Vayikra)
23:40-41 can be seen in Nehemiah (
Nechemiah) chapter 8. The temporary
dwellings or booths are described as a part of the festival. This is in
remembrance of when the children of Israel dwelled in booths during their time
in the wilderness (Leviticus [
Vayikra] 23:43).
Isaiah talked about the
sukkah in Isaiah (
Yeshayahu) 4:4-6.
The divine order declares that after judgment,
Yom Kippur (Isaiah 4:4)
comes
Sukkot (Isaiah [
Yeshayahu] 4:5-6). The command to
rejoice at this time is given in Deuteronomy (
Devarim) 16:13-15.
A
sukkah is a temporary dwelling place. In First Kings
(
Melachim) 8:27 (NAS), at the dedication of Solomon's temple during the
festival of
Sukkot, Solomon asks, "Will God indeed dwell on the
earth?"
The Scriptures say that
Yeshua became flesh and dwelt
(
tabernacled) among us (John [
Yochanan] 1:14). He came to
earth at His first coming and temporarily dwelt among men.
The Covering of the Sukkah
Sukkot is a remembrance of the time in the wilderness when G-d
protected, led, and sustained the children of Israel in the wilderness. The
wilderness experience was a picture of the Millennium because there was a
supernatural environment for the people in the wilderness. The covering was the
cloud (Exodus [
Shemot] 13:17-22; 14:16-20; 16:10; 19:1,9,16; 24:12-16;
40:1-2,35-38). This is known spiritually as the immersion (baptism) into the
cloud (1 Corinthians 10:1-2; Hebrews 6:1-2). The cloud was a covering shelter
and protection by day, and was a pillar of fire by night. It was warmth, light,
and protection.
Spiritual Understanding (Halacha). The cloud was
seen as a
chupah, a wedding canopy. In Daniel 7:13 it is written, "..
.the Son of man came with the clouds of heaven...." This is also mentioned in
Revelation 1:7-8 and Jude 14. Here we see that the clouds are the believers in
Messiah or the righteous (
tzaddikim). The same can be seen in Hebrews
12:1. Also look at Isaiah (
Yeshayahu) 60:8 and Acts 1:9-12.
Remember; the cloud does not only refer to the believers in the Messiah, but
was also seen as a
chupah, a wedding canopy. In Isaiah
(
Yeshayahu) 4:2, it speaks of the branch of the L-rd. This is defined
in Isaiah (
Yeshayahu) 11:1 as being
Yeshua. In Isaiah
(
Yeshayahu) 11:1, the Hebrew word
netser is a masculine form
translated as "branch." In Isaiah (
Yeshayahu) 4:2, the Hebrew word
translated as branch is
tzemach, which is neuter. We can see from this
that a marriage isbeing performed. This is very clear in Jeremiah
(
Yermiyahu) 23:5-6; 33:15-16.
In Isaiah (
Yeshayahu) 4:5 it is written, "...for upon all the glory
shall be a defence [
chupah, or wedding canopy]." Isaiah
(
Yeshayahu) 4:2-6 connects the branch in verse 23 with the cloud in
verses 5-6 and the duty that is performed in the wilderness. Isaiah is talking
how this would happen during the Messianic Kingdom (Isaiah [
Yeshayahu]
2:2-4; 4:2-3). Those written among the living in Jerusalem
(
Yerushalayim) actually have their names written in the Lamb's Book of
Life (Revelation 3:5; 13:8; 20:12,15; 21:27; Philippians 4:3; Daniel 12:1; Psalm
[
Tehillim] 69:28; Exodus [
Shemot] 32:31-33).
In Isaiah (
Yeshayahu) 4:2, it speaks of the fruit of the earth and
those who have escaped.
Sukkot (Tabernacles) is known as the festival
of ingathering and the fruit harvest. In Revelation 7:9-17, we can see those who
have come through the great tribulation period (the birthpangs of the Messiah or
Chevlai shel Mashiach) and who became believers in the Messiah during
that time (Revelation 7:14). In Revelation 7:15, they "dwell" with them.
This Greek word,
sk'enos, means "tabernacle, booth, shelter, or
covering." This also appears in Revelation 21:3. This same word, sk'enos, which
means "tabernacle" or "booth" in Greek, is used to speak of
Yeshua
during His first coming (John [
Yochanan] 1:14). Notice the protection
provided in Revelation 7:16, corresponding to Isaiah (
Yeshayahu) 4:5-6,
and the fountain of living waters in Revelation 7:17 and 21:4. In Isaiah
(
Yeshayahu) 4:3, it is written "And it shall come to pass, that he that
is left in Zion, and he that remaineth in Jerusalem, shall be called holy..."
(also see Zechariah 14:4,6-9,16-17,20-21). Those who are called "holiness unto
the Lord" in Zechariah 14:20 are the same people in Isaiah 4:3 who are called
holy.
The clouds in the wilderness are called "the clouds of glory" and the
wilderness experience is a picture of the future Messianic age, the Millennium.
The
sukkah was built to teach and understand the thousand-year
millennial reign of the Messiah, the Messianic age, the Millennium, or the
Athid Lavo in Hebrew eschatology.
Understanding the Meaning of Booths/Tabernacles
The Hebrew word for tabernacle is
sukkah. It means "a booth, a hut,
a covering, a pavilion or tent." The Greek word for tabernacle is
sk'en'e, which also means "a tent, hut, or habitation."
With this in mind, let's look at the context by which the word
tabernacle is used in the New Covenant (
Brit Hadashah).
- Yeshua tabernacled (sukkot) among us (John
[Yochanan] 1:14).
- Peter (Kefa) spoke about his body being a tabernacle (2
Peter [Kefa] 1:13-14).
- The apostle Paul (Rav Sha'ul) told us that our earthly bodies were
earthly houses or tabernacles (2 Corinthians 5:1-5).
- The tabernacle of Moses (Moshe) was a tent of habitation (Acts
7:44; Hebrews 9:2-8).
- Abraham (Avraham), Isaac (Yitzchak), and Jacob
(Ya'akov) lived in tabernacles (tents) (Hebrews 11:8-9).
- The tabernacle of David was a tent or dwelling place (Acts 15:16; Amos
9:11). This tabernacle was the temple of Solomon (1 Kings [Melachim]
5:2-5; 8:1-21).
- Yeshua entered the temple on the Feast of Sukkot
(Tabernacles) (John [Yochanan] 7:2,27-29).
- The Bible speaks of a heavenly tabernacle (Hebrews 8:1-2; Revelation 13:6;
15:5). This heavenly tabernacle will come to earth (Revelation 21:1-3).
- Yeshua was the true tabernacle of G-d (Hebrews 9:11).
So, the booth or
sukkah was a temporary dwelling place.
Historically, it was to remind the people of their exodus from Egypt
(
Mitzrayim) as described in Leviticus (
Vayikra) 23:42-43.
Prophetically, the
sukkah points toward the future to the Messianic
age, the Millennium. Spiritually, a
sukkah is supposed to remind us
that we are but strangers and pilgrims on the earth, this being a temporary
dwelling place. So the believer in Messiah is but a stranger and pilgrim on this
earth (Hebrews 11:8-10,13-16; Genesis [
Bereishit] 23:3-4; 47:9; 1
Chronicles [
Divery Hayamim] 29:10,15; Psalm (
Tehillim) 39:12;
119:19; 1 Peter [
Kefa] 1:17; 2:11).
To the believer in
Yeshua, our earthly physical body is only a
temporary tabernacle. At the coming of Messiah, we will receive a new and
heavenly house, a glorified body (1 Corinthians 15:39-44,51-57; 2 Corinthians
5:6; 1 Thessalonians 4:15-18).
The Festival of Ingathering
Sukkot (Tabernacles) is the fall harvest festival. It begins on the
fifteenth of the Hebrew month of Tishrei and concludes on the twenty-second with
Shemini Atzeret/Simchat Torah, also called the eighth day, the
rejoicing in the Torah.
Shemini Atzeret functions as the conclusion of
Sukkot, but it is also a separate festival (this will be discussed in
the following chapter).
Like the other pilgrimage festivals,
Sukkot [tabernacles] has an
agricultural element. It marks the time of the harvest, the final ingathering of
produce before the oncoming winter. Hence, it is also called
Hag
HaAsif, the festival of Ingathering. As it is written, "You shall celebrate
the Festival of In-gathering, at the end of the year, when you gather in your
labors out of the field" (Exodus [
Shemot] 23:16).
Sukkot is the time when the produce of the field, orchard, and
vineyard is gathered in. The granaries, threshing floors, and wine and olive
presses are full to capacity. Weeks and months of toil and sweat put into the
soil have finally been amply rewarded. The farmer feels happy and elated. No
wonder
Sukkot is "
The Season of Rejoicing." While all of the
three pilgrimages are times of rejoicing,
Sukkot (Tabernacles) is
specifically designated as
Zeman simchatenu, the season of our
rejoicing.
Ushpizin
As part of
Hachnasat Orechim, the
mitzvah of hospitality,
there is a custom of inviting
ushpizin, symbolic guests, each day to
join (the family) in the
Sukkah. These honorary guests are Abraham
(
Avraham), Isaac (
Yitzchak), Jacob (
Ya'akov), Joseph
(
Yosef), Moses (
Moshe), Aaron (
Ahrahon), and David.
One is invited each day.
Spiritual Application (Halacha). As stated earlier;
Sukkot (Tabernacles) is called the Feast of Ingathering.
Yeshua told us that the harvest represents the end of the age (
Olam
Hazeh). This is found in (Matthew [
Mattityahu] 13:39; Revelation
14:15; Joel [
Yoel] 3:13). The harvest refers more specifically to
people who choose to accept the Messiah
Yeshua into their hearts and
lives (Matthew [
Mattityahu] 9:35-38; Luke 10:1-2; John
[
Yochanan] 4:35-38; Revelation 14:14-18). G-d is gathering both Jews
and non-Jews together to accept the Messiah
Yeshua into their lives.
Most of the people on earth have not accepted
Yeshua into their lives
and are in the valley of decision (Joel [
Yoel] 3:13-14). What is your
decision? Will you accept the Messiah
Yeshua into your life?
Jeremiah (
Yermiyahu) sorrowed for a people who were not a part of
the harvest in Jeremiah (
Yermiyahu) 8:18-22. In Jeremiah 8:20 it is
written, "The harvest is past, the summer is ended, and we are not saved." To
those who do accept the Messiah, you will experience the
real Sukkot
(Tabernacles) during the Messianic age, the Millennium. Both Jew and non-Jew
will live in the Messianic Kingdom. There will also be immortal people such as
Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. There will be mortal
people as well who will live with them. The mortal people who will be there are
the people who lived through the seven-year tribulation period, the birthpangs
of the Messiah, or the
Chevlai shel Mashiach, and who accepted
Yeshua into their hearts and lives. What a joy it will be living with
the Messiah during the Messianic era!
The Feast of Dedication
King Solomon (
Shlomo) dedicated the temple (
Beit HaMikdash)
during
Sukkot (Tabernacles) (1 Kings 3). Therefore, this festival is
also called the Feast of Dedication. It was celebrated after the Babylonian
captivity (Ezra 3:1-4).
The Feast of the Nations
Another name for the Feast of
Sukkot (Tabernacles) is the Feast of
the Nations.
Sukkot (Tabernacles) will be celebrated by all the nations
on earth during the Messianic age, the Millennium (Zechariah 14:16-18). The
future observance of
Sukkot by the nations of the world rests upon
Israel's election and mission. The universal concern of G-d's plan for the
Jewish people reaches back to the covenant with Abraham (
Avraham). In
that agreement, G-d promised in Genesis (
Bereishit) 12:3, as it is
written, "...all families of the earth [shall] be blessed [through his seed]."
From Abraham (
Avraham), G-d would raise up a people, Israel, to be a
blessing to the nations. That promise was fulfilled through
Yeshua, the
Messiah, as stated in Galatians 3:8,14,16,29. In fact, the greatest evangelism
in the history of the world will be by 144,000 anointed members from the tribes
of Israel proclaiming the gospel (
basar) of the Kingdom of Heaven
through
Yeshua HaMashiach (Revelation 14:1-7).
A fascinating and mysterious pattern emerges from the seemingly endless list
of sacrifices found in Numbers (
Bamidbar) 29:12-35. During the week of
Sukkot (Tabernacles), 70 bullocks were offered on the altar. The
connection of the 70 bulls to the 70 nations is taken from Deuteronomy
(
Devarim) 32:8; Genesis (
Bereishit) 46:27; and Exodus
(
Shemot) 1:1-5. Once again, the association of the nations of the world
to
Sukkot (Tabernacles) is found in Zechariah 14:16-19.
When Jacob (
Ya'akov) and his family went to Egypt
(
Mitzrayim), there were 70 people who went, and it was there that they
became a nation. The nations of the world are associated with
Sukkot
(Tabernacles) in First Kings (
Melachim) 8:41-43 when Solomon dedicated
the temple (
Beit HaMikdash) during
Sukkot (Tabernacles). For
this reason, the festival is also called the Feast of the Nations.
Another fascinating thing about the sacrifices during
Sukkot
(Tabernacles) is that when the offerings are grouped or counted, their number
always remains divisible by seven. During the week, there are 182 sacrifices (70
bullocks, 14 rams, and 98 lambs; 7 divides into 182 exactly 26 times). Add to
this the meal offerings, 336 tenths of ephahs of flour (48 x 7) (Numbers
[
Bamidbar] 29:12-40). It is no coincidence that this seven-day holiday,
which takes place at the height of the seventh month, had the perfect number,
seven, imprinted on its sacrifices.
Sukkot is a picture of the Messianic Kingdom (thousand-year reign of
the Messiah) as the joy, and the number seven was connected to the sabbath,
which was also seen as a picture of the Messianic Kingdom. The sabbath
(
shabbat) falls on the seventh day of the week.
Although G-d is concerned for the universal redemption of the nations, those
nations who do not turn to G-d will be judged. Either they will not receive rain
(Zechariah 14:1-9,16-18), or rain will destroy them and be a curse upon them
(Ezekiel [
Yechezekel] 38:22-23). This is why the traditional Bible
reading for the second day of
Sukkot is Zechariah 14 and Ezekiel 38:14
to 39:16.
The Four Species (Arba Minim)
In Leviticus (
Vayikra) 23:40, it is written, "On the first day you
shall take the product of goodly trees, branches of palm trees, boughs of leafs
trees, and willows of the brook, and you shall rejoice before the L-rd your G-d
seven days."
The four species are also called the
Lulav and
Etrog (the
palm branches and citron). So, "the product of goodly trees" is interpreted by
the rabbis to refer specifically to an
etrog (citron), and the
branches, "boughs of leafy trees," and "willows of the brook" have been
interpreted as a
lulav (palm branch),
hadasim (myrtle), and
aravot (willows), respectively.
Whether or not
Sukkot (Tabernacles) was regularly celebrated during
the period of the first temple (
Beit HaMikdash) is not clear. After the
return from Babylon, Nehemiah (
Nechemiah) wrote that from the days of
Joshua's (
Yehoshua) crossing into the land of Israel until his own day,
the children of Israel had not built the huts of
Sukkot (Nehemiah
[
Nechemiah] 8:17). But from Nehemiah's day forward, the festival was
celebrated during the time of the second temple (
Beit HaMikdash). Each
celebrant brought an
etrog or
citron, the yellow citrus fruit
that is about the same size as a lemon, but sweeter and spicier to serve as the
"fruit of goodly trees" that is mentioned in Leviticus (
Vayikra) 23:40.
Each brought as well the branches of a palm, of a myrtle, and of a willow. The
three branches were held in the right hand and the
etrog on the left,
and they were brought together to be waved east, south, west, north, up, and
down. Since the palm branch, or
lulav, was the stiffest and the most
prominent element of the four species, the whole ceremony was called the waving
of the
lulav.
The four plants are also used during the
Sukkot holiday in making a
hakafa (circuit) around the congregation standing in the synagogue. The
cantor leads the procession, and each man who has a
lulav and
etrog follows behind him. During the procession, the cantor recites the
Hoshanah prayers, asking for blessings on the land and fruit of
Israel.
Spiritual Application (Halacha). As part of the
Feast of Ingathering, palm branches, myrtle branches, and willow branches are
collected and held in the right hand (Leviticus [
Vayikra] 23:40). A
fourth entity, the
etrog, representing the Gentiles or non-Jewish
believers, is also gathered. These four species are used in a ceremony for
Sukkot (Tabernacles). At the start of the ceremony, the
etrog
is upside down. The spiritual meaning is, before we came to G-d, we were in a
state of being upside down. Through the ceremony, it is turned right side up and
joined to the other three. This represents a marriage that is taking place.
After we are turned right side up and turn to G-d, we later are joined to Him in
marriage.
In Deuteronomy (
Devarim) 16:14, the
etrog also represents
the stranger; The stranger is the Gentile who has joined himself to Israel
(Ephesians 2:11-13). This is symbolic of the great congregation of non-Jewish
believers in the Messiah
Yeshua.
The Celebration of Water Pouring(Simchat Beit
HaShoevah)
Simchat Beit HaShoevah, the rejoicing in the house of the water
pouring, is a ceremony included in the temple (
Beit HaMikdash) services
not mentioned in the Torah, but given in the Mishnah (
Succah 5). The
water pouring became a focus of the joy that the Torah commands for
Sukkot. On no other festival were the people commanded to be joyful,
and as a result
Sukkot (Tabernacles) became known as "
the season of
our joy," just as Passover (
Pesach) is "
the season of our
freedom" and Shavout (
Pentecost) is "
the season of the giving
of the Torah."
It is written in the Mishah, that the ritual became elaborated into a
colorful and joyous, even riotous, celebration called
Simchat Beit
HaShoevah, "
the rejoicing at the house of the water-drawing." This
ceremony took place every day except for the first festival day of
Sukkot. The Talmud (in
Sukkah 5:1a-b) describes this ceremony
in detail, including a portrait of venerable sages juggling lighted torches and
performing somersaults as part of the celebration. The Talmud states, "
He
who has not seen the rejoicing at the place of the water-drawing has never seen
rejoicing in his life." So, the water pouring ceremony became the occasion
for an outpouring of intense joy.
The Daily Sukkot Ceremony
Each day out of the temple (
Beit HaMikdash), there was a special
ceremony. The priests were divided into three divisions. The first division were
the priests on duty for that festival. They would slay the sacrifices found in
Numbers (
Bamidbar) 29. At this time, a second group of priests went out
the eastern gate of the temple (
Beit HaMikdash) and went to the
Motzah Valley, where the ashes were dumped at the beginning of the
sabbath. There they would cut willows. The willows had to be 25 feet in length.
After this, they would form a line with all the priests holding a willow. About
25 or 30 feet behind this row of priests, allowing room for the willows, would
be another row of priests with willows. So, there would be row after row of the
willows.
The whole road back to the temple (
Beit HaMikdash) was lined with
pilgrims as they went to Jerusalem (
Yerushalayim) to celebrate the
festival as they were commanded by G-d to do.
Sukkot (Tabernacles),
along with Shavuot (
Pentecost), and Passover (
Pesach), were
known as the pilgrimage festivals (Deuteronomy 16:16).
There would be a signal and the priests would step out with their left foot,
and then step to the right, swinging the willows back and forth. Meanwhile, a
third group of priests, headed by the high priest (
Cohen HaGadol), went
out the gate known as the Water Gate. They had gone to the pool known as
"
Siloam" (John [
Yochanan] 9:7,11), which means "gently flowing
waters." There the high priest had a golden vase and drew the water known as the
living water (
mayim hayim) and held it in the vase. His assistant held
a silver vase containing wine. Just as the priests in the valley of
Motzah began to march toward Jerusalem (
Yerushalayim), so did
the priests in Siloam. As they marched toward the city of Jerusalem
(
Yerushalayim), the willows made a swishing sound in the wind as they
approached the city. The word
wind in Hebrew is
Ruach. The
word
spirit in Hebrew is also
Ruach. Therefore, this ceremony
was symbolic or representative of the Holy Spirit (
Ruach HaKodesh) of
G-d coming upon the city of Jerusalem (
Yerushalayim).
As each of the party reached their respective gates, a trumpet
(
shofar) was blown. Then one man would stand up and play the flute
(
the flute represents the Messiah). The flute player is called "
the
pierced one." The flute is pierced, and
Yeshua was pierced during
the crucifixion (Psalm [
Tehillim] 22:16; Zechariah 12:10; John
[
Yochanan] 19:34-37; Revelation 1:7).
The flute player led the procession. The pierced one blows the call for the
wind and the water to enter the temple. The priests from
Motzah
swishing the willows come into the temple (
Beit HaMikdash) and circle
the altar seven times. The priests that were slaying the sacrifices are now
ascending the altar, and they begin to lay the sacrifices on the fires. The high
priest and his assistant ascend the altar and all the people of Israel are
gathered into the courts around there. The people start singing the song
Mayim, saying, "With joy we will draw water out of the well of
salvation [
Yeshua]" (Isaiah [
Yeshayahu] 12:3;
Mishnah,
Sukkah 5:1). The high priest takes his vase and pours its contents on one
of the comers of the altar where the horns are. There are two bowls built into
the altar. Each bowl has a hole in it. The water and the wine are poured out
over the altar as the priests who had the willow start laying the willows
against the altar, making a
sukkah (a picture of G-d's covering).
Messianic Understanding. In this, we have a picture
of
Yeshua as He was on the tree. He was on the altar (tree) when His
heart was pierced (John [
Yochanan] 19:34), then the water and the blood
separated and they were poured out. G-d through
Yeshua was providing a
covering (
sukkah) for all those who would believe in Him.
Wine is representative of marriage, blood, covenant, joy, and the Messiah in
Scripture. The priests took the willows to the altar and set them upright on the
side of the altar, forming a wedding canopy or
chupah. The high priest
will take his golden vessel and pour out the water on the altar. The assistant
will pour out his silver vessel of wine on the altar. When
Yeshua was
crucified on the tree (a type of altar), His side was pierced and out of His
heart poured water and blood (John [
Yochanan] 19:34).
Yeshua
said that He was the living water being poured out during this ceremony (John
[
Yochanan] 7:2, 37-38).
Spiritual Application (Halacha). During the time of
Yeshua, the Feast of
Sukkot set a magnificent stage for the
preaching of the Messiah. Rain is essential to the growing of crops and Israel,
an arid land, prizes rain greatly as a blessing from G-d.
Rain was a prominent feature in the celebration of the Feast of
Sukkot. The ceremony of the water drawing held a significance much
deeper than its agricultural implications. The rain represented the Holy Spirit
(
Ruach HaKodesh) and the water drawing pointed to that day when,
according to the prophet Joel [
Yoel], G-d would rain His Spirit upon
(all flesh) (Joel [
Yoel] 2:28-29). The connection of water to this
verse is G-d pouring out His Spirit. In the Talmud we read, "Why is the name of
it called the drawing out of water? Because of the pouring out of the Holy
Spirit, according to what is said, 'With joy shall ye draw out of the wells of
salvation'" (Isaiah [
Yeshayahu] 12:3).
Sukkot was given by G-d to teach us of the Messianic era, the
Millennium, when the earth will experience the greatest outpouring of G-d's
Spirit.
Hoshana Rabbah (The Great Salvation)
Hoshana Rabbah (literally, the
great hosanna or the
numerous hosannas) is the seventh day of
Sukkot (Tabernacles).
Hoshana Rabbah should have been a full festival day, but is not because
of
Shemini Atzeret, which follows it. However, it has some special
rituals and customs that make the day more like a full festival day than any of
the intermediate days. The most important of these (ceremonies) are:
- The circling of the altar seven times instead of once while carrying the
four species and reciting the Hoshana prayers.
- The beating of the willows.
Messianic Understanding. In John
(
Yochanan) 7:37-38,
Yeshua said, "If any man thirst, let him
come unto Me, and drink. He that believeth on Me, as the scripture hath said,
out of his belly shall flow rivers of living water."
At this season of
Sukkot, Isaiah (
Yeshayahu) 12:3 was often
quoted, as it is written, "Therefore with joy shall ye draw water out of the
wells of salvation."
Yeshua in Hebrew means "
salvation."
The drama of the water drawing ceremony took on a new dimension of meaning
when
Yeshua attended the Feast of
Sukkot (Tabernacles). On the
seventh day of the feast,
Hoshana Rabbah, which literally means "the
great hosanna, the great salvation," the festival activities were
different from those of each of the six previous days when the priests circled
the altar in a procession, singing Psalm (
Tehillim) 118:25. On the
seventh day of the feast, the people circled the altar seven times. That is why
the day is called
Hoshanah Rabbah, as the cry, "
Save now!" was
repeated seven times.
Yeshua's statement in John (Yochanan) 7:37-39 was
said on
Hoshana Rabbah.
Spiritual Application (Halacha). Spiritually
speaking, in the Bible, there is a link between water and the outpouring of the
Holy Spirit (
Ruach HaKodesh).
Yeshua told the woman at the
well to drink of living water (John [
Yochanan] 4:7-14; 6:35; Matthew
[
Mattityahu] 5:6). This relationship between water and the outpouring
of the Holy Spirit (
Ruach HaKodesh) is contained in the symbolism of
pouring out water. Isaiah (
Yeshayahu) 44:3 links the pouring out of
water with the pouring out of G-d's Spirit. Isaiah (
Yeshayahu)
parallels the thirsty land and links water with the Holy Spirit. The link can
also be seen in Joel (
Yoel) 2:23,28; Acts 2:1-4,14-17; and Ezekiel
(
Yechezekel) 39:22,27-29. Zechariah 14:8 speaks of living waters.
Isaiah (
Yeshayahu) 12:2-3 speaks of drawing water out of the wells of
salvation. Water and the Spirit are connected in Psalm (
Tehillim)
42:1-4; Zechariah 13:1; and Revelation 7:17. It can also be seen in Ezekiel
(
Yechezekel) 36:24-27.
Yeshua was trying to communicate this to Nicodemus
(
Nakdimon) in John (
Yochanan) 3:1-6. He also was teaching this
during the Feast of
Sukkot (Tabernacles) in John (
Yochanan)
4:14, which concluded with His statements in John 7:37-39. At the ceremony of
the water drawing, the people's attention was focused on the pool of
Siloam. It was here that
Yeshua healed a man who had been
blind from birth (John [
Yochanan] 9:1-7). Notice again the statement in
John 9:5. This is the last day of the feast (
Hoshana Rabbah) (John
9:14; Leviticus [
Vayikra] 23:34-36).
The Festival of Lights (The Light of the Temple)
Another ceremony of the Feast of
Sukkot (Tabernacles) was the
illumination of the temple (
Beit HaMikdash). According to the
Mishnah, at the end of the first day of the Feast of
Sukkot
(Tabernacles), the priests and the Levites went down to the court of the women.
Four enormous golden candlesticks were set up on the court (50 cubits high) with
four golden bowls placed upon them and four ladders resting against each
candlestick. Four youths of priestly descent stood at the top of the ladders
holding jars containing about 7.5 gallons of pure oil, which they poured for
each bowl (
Mishnah, Sukkah 5:2). The priests and Levites used their own
worn-out liturgical clothing for wicks. The light emanating from the four
candelabras was so bright that the
Mishnah says in
Sukkah 5:3
that there was no courtyard in Jerusalem [
Yerushalayim] that was not
lit up with the light of the libation water-well ceremony (
Beit
Hashoevah).
The mood was festive. Pious men, members of the
San Hedrin, and
heads of different religious schools would dance well into the night, holding
bright torches and singing psalms of praise to G-d. Jerusalem
(
Yerushalayim) glistened like a diamond that night and her light could
be seen from afar.
Spiritual Application (Halacha). Spiritually
speaking, the light represented the
shekinah glory that once filled the
temple where G-d's presence dwelt in the Holy of Holies (1 Kings 8:10-11;
Ezekiel 43:5). During this time, the temple (
Beit HaMikdash) was
thought of as "the light of the world." In the brilliance of this gloriously lit
temple,
Yeshua cried in John (
Yochanan) 8:12 that He was
"
the light of the world."
In addition, during this festival of
Sukkot (Tabernacles) and this
time, in the court of the women of the temple between the four posts of light,
the accusers brought to
Yeshua the woman caught in the act of adultery
(John [
Yochanan] 8:1-11).
Yeshua forgave the woman and
proceeded to write a message on the ground (John [
Yochanan] 8:5-9).
What did
Yeshua write? The answer is in Jeremiah 17:13. In these
things, we can see that
Yeshua taught the people the messages of the
festivals during the festivals.
Israel: A Light (Witness) to the Nations
Israel was chosen to be G-d's light to the world (Deuteronomy
[
Devarim] 7:6-8). The mission that G-d chose for Israel was one of
service to G-d. The reason is very simple. G-d wanted a people out of the world
whom He could use and work through to show His glory to the world. That is why
He chose Israel and that is what every follower of the Messiah is chosen to be.
In doing so, G-d could reveal His redemptive plan to the whole world so the
world could see that G-d and His Messiah
Yeshua are light (John 1:1-4;
1 John 1:5). Israel was to be a witness (light) to the world. This can be seen
in the following Scriptures: Isaiah (
Yeshayahu) 43:1,10,12,14; Luke
24:44-49; and Acts 1:1-8. Israel's mission was to proclaim to the world that the
G-d of Israel is the only true G-d and there is no other Savior but He (Acts
4:10,12).
Israel as a corporate nation failed in her mission to be a witness to the
world. Not only were the people disobedient to the commandment of G-d, but they
also did not become a light to the world. On the contrary, the world as a
corporate people have always hated the Jewish people.
As individual members who believed and followed after G-d, the Jewish people
were faithful to their task. We only need to consider the faithfulness of
Abraham, Isaac, Jacob, Moses, the prophets, and the kings such as David and
Solomon. In fact, consider the very Bible which you are able to read today; it
was written by faithful Jewish servants of G-d led by the Holy Spirit (
Ruach
HaKodesh) of G-d. Most of all, the greatest light and witness the world has
ever known was Jewish. His name is
Yeshua, the Messiah! Because Israel
birthed the Messiah, they, in essence, have been a blessing to all nations
through Him (Genesis [
Bereishit] 12:3; Galatians 3:8,14,16,29).
Although Israel corporately failed in her mission, this is not a permanent
failure. It is a temporary setback to her destiny of being a blessing to all
nations, which will be accomplished during the thousand-year reign of the
Messiah known as the Messianic Kingdom or the Messianic age. Israel still
remains G-d's chosen people (Romans 11:25-29), and still has a role to play in
the future of the world (Romans 11:12,15). The prophet Isaiah
(
Yeshayahu) spoke of a future time when Israel would be used by G-d to
bring the message of Messiah to the nations, for the nation of Israel will have
a central part in the thousand-year reign of the Messiah (Isaiah
[
Yeshayahu] 62:1-5). Israel will be a blessing to all nations at this
time (Malachi 3:12; Ezekiel [
Yechezekel] 34:23-30; Zechariah 8:11-15;
Isaiah [
Yeshayahu] 19:23-25). Jerusalem (
Yerushalayim) will be
the spiritual focal point of the world and this time will be Israel's "Golden
Age," during the Messianic era, because the King of Jerusalem, the Prince of
Peace, will reign in Jerusalem (
Yerushalayim) (Isaiah
[
Yeshayahu] 2:2-4; 52:9-10; 62:7-8, Micah [
Michah] 4:1-3;
Psalm [
Tehillim] 102:18-21; 125:1-2; 137:5-6). The day is coming when a
restored and renewed Israel will once again be a light to the nations, for the
destiny of Israel is linked to the destiny of the world!
The Birth of Yeshua During Sukkot
The Scriptures seem to indicate to us that
Yeshua was born during
the festival season of
Sukkot (Tabernacles). In fact, I believe that He
was born on the Feast of
Sukkot (which is Tishrei 15 on the biblical
calendar, and is analogous to our September/October). With this in mind, let's
look for some evidence of this in the Bible.
In Luke 1:5, Zachariah (
Z'karyah) is a priest (
Cohen) of
the division of Abijah (
Avijah). What does this mean? Israel was
divided into 24 districts at the time of
Yeshua. Each of these
districts sent two representatives to officiate at the temple during the weeks
of the year. In First Chronicles (
Divery Hayamim) 24, the first
division of the priests would serve in the first week of the year, which would
be both in the month of Nisan and the month of Tishrei since both months begin
the new year. As we saw earlier in this book, Nisan is the first month in the
religious calendar set up by G-d in Exodus (
Shemot) 12:2 and Tishrei is
the first month of the year according to the civil calendar.
During the third week in the month of Nisan, the priests from all 24
districts would come to the temple to help during the week of Passover
(
Pesach). This would also be the case for the festival of Pentecost
(
Shavuot) and for the festival of
Sukkot (Tabernacles) when
all males were required to go to Jerusalem (
Yerushalayim) as specified
by G-d in Deuteronomy (
Devarim) 16:16. In First Chronicles 24:10, we
see that
abijah was the eighth division or course of priests. The
course of
abijah would minister during the tenth week of the year.
Remember, the weeks of Passover and
Shavuot would not be counted
because all the priests were required to go to Jerusalem then.
In Luke 1:9-10, we see that Zacharias is burning incense. This is done in the
room of the temple known as the Holy Place. As the incense (which represents the
prayers of G-d's people [Psalm (
Tehillim) 141:2; Revelation 8:3-4]) is
being burned by the priests in the temple, 18 special prayers are prayed. These
18 prayers would be prayed every day in the temple. One of these prayers is that
Elijah (
Eliyahu) would come. This is important because it was
understood by the people, as G-d established, that Elijah (
Eliyahu)
would precede the coming of the Messiah as stated in Malachi 4:5.
These 18 special prayers would be prayed twice a day, once in the morning and
once in the afternoon. In Luke 1:11-13, the angel appeared on the right side of
the altar and told Zacharias that his prayer was heard and John
(
Yochanan) the Immerser (Baptist) would be born. John
(
Yochanan) the Immerser (Baptist) was not literally Elijah
(
Eliyahu), but was of the spirit of power of Elijah (Luke 1:17).
Allowing two weeks for the laws of separation that G-d commanded in Leviticus
(
Vayikra) 12:5; 15:19,24-25 after going back to the house (Luke 1:23)
and then going forward nine months (Sivan [tenth week] + 2 weeks + 9 months)
puts the birth of John (
Yochanan) during the festival of Passover
(
Pesach). This is an extremely important point because during the
service for Passover, which is called the
Passover Seder, the people
are instructed by G-d to go to the door during one part of the service and look
for Elijah (
Eliyahu) while the Passover meal is eaten. The cup is
called the cup of Elijah. The understanding of Elijah preceding the coming of
the Messiah was the basis for the question in Matthew (
Mattityahu)
17:10-13.
In Luke 1:26 during the sixth month of Elisabeth's (
Elisheva)
pregnancy, the angel Gabriel appeared to Mary (
Miryam). This should
have been around the twenty-fifth of Kislev, otherwise known as
Chanukah. During the time of the first century,
Chanukah was
known as the second
Sukkot. During the time of
Chanukah, all
of the
Sukkot prayers are prayed once again. Mary's (
Miryam)
dialogue with the angel Gabriel is found in the
Sukkot liturgy today.
If you calculate from the twenty-fifth of Kislev and add eight days for the
festival of
Chanukah plus nine months for Mary's (
Miryam)
pregnancy, this will bring you around the time of the festival of
Sukkot, or Tishrei 15. On Tishrei 22, known as
Shemini Atzeret
or the eighth day,
Yeshua was circumcised (Luke 2:22-23; Leviticus
[
Vayikra] 12:1-3).
Other Evidences of Yeshua's Birth During Sukkot
As we have stated earlier in this chapter, the Feast of
Sukkot
(Tabernacles) is called "
the season of our joy" and "
the feast of
the nations." With this in mind, in Luke 2:10 it is written, "And the angel
said unto them, Fear not: for, behold, I bring you good tidings [
basar
in Hebrew; otherwise known as the gospel] of great joy [
Sukkot is
called the 'season of our joy'], which shall be to all people [
Sukkot
is called 'the feast of the nations']." So, we can see from this that the
terminology the angel used to announce the birth of
Yeshua were themes
and messages associated with the Feast of
Sukkot (Tabernacles).
In Luke 2:12, the babe (
Yeshua) was wrapped in swaddling cloths and
lying in a manger. The swaddling cloths were also used as wicks to light the 16
vats of oil within the court of the women during the festival of
Sukkot. So, swaddling cloths are associated with the festival of
Sukkot.
Notice also in Luke 2:12 that the baby
Yeshua was laid in a manger.
The word
manger is the Greek word
phatn'e. It is the same word
translated as "
stall" in Luke 13:15. By seeing how the word is used in
Luke 13:15, we can see that the Greek word
phatn'e means a place for
hitching cattle. The Hebrew word for stall is
marbek, which can be
found in Amos 6:4 and Malachi 4:2. In Genesis (
Bereishit) 33:17 it is
written that Jacob journeyed to
Sukkoth and made booths (the word booth
in this passage is the Hebrew word
sukkah; the plural is
sukkot) for his cattle. So we can see from these passages how the word
booth (
sukkah or
sukkot) was used by Jacob (
Ya'akov)
for his cattle in Genesis 33:17, and how the Greek word for manger or "stall,"
phatn'e, was also used to refer to hitching cattle in Luke 13:15.
Phatn'e is the same word translated as "
manger" in Luke 2:12,
where
Yeshua was laid at the time of His birth.
During the Feast of
Sukkot (Tabernacles), G-d required that all male
Jews come to Jerusalem (
Yerushalayim) (Deuteronomy [
Devarim]
16:16). For this reason, the city would be overcrowded with people and would
explain why Mary (
Miryam) and Joseph (
Yosef) could not find
lodging in and around Jerusalem (
Yerushalayim) (Luke 2:7). Bethlehem,
the place where
Yeshua was born, is only about four miles from
Jerusalem.
The last evidence I will give for the birth of
Yeshua during
Sukkot according to the Scriptures is in Matthew (
Mattityahu)
2:1. There we see that wise men come from the East to visit
Yeshua. The
land of the East is Babylon, where the largest Jewish population was at the time
of the birth of
Yeshua. These Jews were descendants from the captivity
when King Nebuchadnezzar defeated Israel and took the Jews to Babylon to serve
him. Babylon is referred to as the land of the East in Genesis
(
Bereishit) 29:1 and Judges (
Shoftim) 6:3. The wise men in
Matthew (
Mattityahu) 2:1 were rabbis. The rabbis, also called
sages, are known in Hebrew as
chakamim, which means wise men.
The word in Matthew (Mattityahu) 2:1 in Greek is
magos, which is
translated into English as "Magi."
Magos in Greek is the Hebrew word
ravmag.
Ravmag comes from the Hebrew word
rav, which
means "rabbi." It should also be noted that the Greek word
magos can
also mean scientist, counselor, scholar, or teacher. The rabbis were scholars or
teachers of the Jewish law.
Yeshua was referred to as "Rabbi," or
"Teacher" in John (
Yochanan) 1:38,47,49; 3:2. So, we can see that the
wise men were Jewish rabbis coming from Babylon to witness the birth of
Yeshua.
A question we can ask ourselves is, "What made the rabbis make the journey
from Babylon to Bethlehem to witness the birth of
Yeshua?" The answer
is given in Matthew (
Mattityahu) 2:2, as it is written, "...we have
seen His star in the east...."
One of the requirements during the time of
Sukkot was to build an
outside temporary shelter and live in it during this festival season. This
shelter is called a booth, or
sukkah. The
sukkah had to be
built with an opening in the roof so the people could see the stars in heaven.
This is another reason for why the rabbis would be looking for, and thus seeing,
the star in the sky when it appeared. In addition, there was a prophecy in
Numbers (
Bamidbar), as it is written, "...
a star shall come forth
from Jacob..." (Numbers [
Bamidbar] 24:17 NAS). King Herod inquired
about where the Messiah would be born in Matthew (
Mattityahu) 2:4. He
was told in Bethlehem (Matthew [
Mattityahu] 2:5-6), based upon the
prophecy in Micah 5:2. In Matthew 2:10 it is written, "
When they saw the
star, they rejoiced with exceeding great joy." Once again, remember that
Sukkot is called "
the season of our joy." In Matthew 2:2, the
rabbis saw the star from the East. Salvation was seen by the Jewish people as
coming from the East.
Yeshua descended from the tribe of Judah
(Revelation 5:5). The tribe of Judah was positioned on the east side of the
tabernacle of Moses (
Moshe) in the wilderness. Finally, in Luke 2:32,
Yeshua is called a light to the Gentiles. Once again,
Sukkot
is called "
the festival of lights" and "
the festival of all
nations."
Therefore, by studying and understanding the festival of Sukkot and the
themes and messages that G-d desired to be conveyed during this festival,
enables us to read the Bible in a new light; it enables us to understand that
Yeshua was born during the season of
Sukkot and that He is the
Star we are all called to see with our (spiritual) eyes!
Spiritual Significance of the Feast of Sukkot
One of the most outstanding truths of the Feast of
Sukkot
(Tabernacles) involves the seasonal rains in Israel. The prophet Joel
(
Yoel) tells us that the former and latter rain would come in the first
month (Joel [
Yoel] 2:23). This is because Passover (
Pesach) is
the first month in the religious or sacred calendar, and
Sukkot
(Tabernacles) is the first month in the civil calendar. So Israel has two first
months in the same year because of the special calendar that G-d set up in
Exodus (
Shemot) 12:2.
Hosea (
Hoshea) 6:3 tells us that the coming of the Messiah will be
as the former and latter rain on the earth. We just saw in the previous section
that
Yeshua came to earth (was born) during the festival of
Sukkot (Tabernacles), the first month of the civil calendar, and died
at His first coming during the first month (Nisan) on the sacred calendar. His
second coming will also be in the first month of the civil calendar, Tishrei.
Yeshua will return to earth during the fall of the year.
G-d promised Israel that upon their obedience to the covenant He made with
them at Mount Sinai (Exodus [
Shemot] 34:10; Deuteronomy
[
Devarim] 5:2; 29:12-15), that He would give them the rains in their
due season (Deuteronomy [
Devarim] 11:10-17). No rain was a sign of
judgment and the curse of G-d on the land as well as on the people (l Kings
[
Melachim] 8:33-43; 17:1-7; 18:41-46; Proverbs [
Mishlai]
16:15; Amos 4:6-13; Joel [
Yoel] 1:10-12). Today, the land of Israel is
becoming green once again (Isaiah [
Yeshayahu] 35:1; Ezekiel
[
Yechezekel] 36:24-38; Joel [
Yoel] 2:18-27).
The rain is a type of the Holy Spirit (
Ruach HaKodesh) being poured
out upon all flesh (Acts 2:1-8,14-21; Joel [
Yoel] 2:23,28-29). The Word
of G-d (
Torah) is likened to the rain (Deuteronomy [
Devarim]
32:1-3; Isaiah [
Yeshayahu] 55:8-12; Ephesians 5:26). The Holy Spirit
(
Ruach HaKodesh) is also likened to the rain (Joel [
Yoel]
2:21-32; Acts 2:1-8,14-21; James 5:7; John 7:37-39). Rain is associated with
righteousness in Hosea (
Hoshea) 10:12. G-d has made His righteousness
available for all who believe on the Messiah (Romans 3:21-22; 5:17).
Yeshua is the rain that came down from Heaven as well as the living
water and the fountain of living water spoken of in John (
Yochanan)
4:4-6,10-14,20-24; and Revelation 21:6 and 22:1-5,17.
Yeshua desires
that we drink of the water He gives, which results in everlasting life (John
4:14) that we might be filled (Matthew 5:6).
Rain also speaks of revival, restoration, and returning to G-d
(
Teshuvah) and trusting (
emunah) in Him. Just as the rain came
after Elijah prayed seven times for it (1 Kings [
Melachim] 18:41-46),
the great rain or outpouring of G-d's Holy Spirit will come when the believers
in the Messiah will earnestly pray to G-d that it be done. G-d has already
declared that He would pour out His Holy Spirit during the seventh month, which
is a spiritual picture of the end of the age (
Olam Hazeh). So far, we
have for the most part seen only showers of blessing (Ezekiel
[
Yechezekel] 34:26). The greatest outpouring of G-d's Spirit is yet to
come. The feast of
Sukkot (Tabernacles) and the rain speaks of a mighty
outpouring of the Holy Spirit of G-d, a universal outpouring of His Spirit. This
outpouring will be accompanied by signs and wonders and manifestations of the
gift of the Holy Spirit (
Ruach HaKodesh) as well as a revelation and
illumination of the Word of G-d beyond all that has ever been seen in the
history of the congregation of believers (
kehilat) in the Messiah. This
outpouring will touch every nation, both Jew and non-Jew. The believer in the
Messiah who is living at the time of the latter rain is called to seek the L-rd
and ask Him to send rain on the people of the earth (Zechariah 10:1; Psalm
[
Tehillim] 46:4; 65:9-10; Jeremiah [
Yermiyahu] 5:23-24;
31:10-14).
The fullness of this feast in the seventh month will be experienced at the
coming of the Messiah when He will rule and reign on the earth during the
Messianic age, the Millennium, called the
Athid Lavo in Hebrew
eschatology. This time will be a time of joy for all believers in the Messiah
Yeshua and will be the age of Israel's glory.
THE SEVEN FESTIVALS OF THE MESSIAH By
Eddie Chumney
http://feastsofthelord.com/ss/live/index.php?action=getpage&sid=204&pid=2182
+830.JPG)
Most Jewish adults would probably admit to childhood memories of the
High Holy Days (Rosh HaShanah, Yom Kippur, and Sukkot) as a
mixed bag of fun and torture. I was certainly no different. Year after year, I
dressed in clothing my mother deemed appropriate to wear, but to me as a boy who
wanted the freedom to roughhouse outdoors it felt more like a straitjacket.
Scratchy starched shirts, clip-on ties that served no purpose I could see,
too-tight shoes from last year, and for some reason the socks had to match—how
mom could distinguish between dark blue and black was a mystery on par with
Stonehenge. 
Every year I endured all of the discomfort a little boy could handle,
just to hear the sound of the Shofar (ram’s horn). I could picture the
Israelites in trouble, surrounded by bad guys and just in the nick of time, the
shofar’s unique, visceral resonance was heard by all. Enemies would shake in
their sandals and run in terror.
Messianic Rabbi Eric Tokajer and his wife, Pam